Qur'an, Hadith and Scholars:Muhammad and Ordering Executions: Difference between revisions

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Selon la tradition islamique, la communauté musulmane à ses débuts faisait face à de nombreuses menaces et était en état de conflit permanent avec les communautés voisines.  
According to the Islamic tradition, the early Muslim community faced numerous threats and were in a near constant state of war with their neighbors. As such Muhammad utilized many stratagems of war against his enemies, including targeted assassination orders as well as at least one recorded case of mass execution of a troubling tribe of Jews. The sira tradition also portrays Muhammad as having been sensitive to criticism, particularly from poets, and he ordered that a number of poets who had made verses inveighing against him or mocking him should be executed.  


En l’état, Muhammad a utilisé de nombreux stratagèmes de guerre contre ses rivaux, incluant des assassinats ciblés comme au moins un cas recensé d’exécution de masse  une tribu juive qui lui posait problème.La biographie de Muhammad le dépeint comme étant susceptible face aux critiques, particulièrement venant des poètes, et il a ordonné que toute une série de poètes qui avaient produits des vers offensifs ou moqueurs envers  lui devaient être exécutés.
==Reputation==


==Réputation==
{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=597}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=501}}|The Affair of Ka'b B. Zuhayr After the Departure from al-Ta'if:<br>
When the apostle arrived (at Medina) after his departure from aI-Ta'if Bujayr b. Zuhayr b. Abu Sulma wrote to his brother Ka'b telling him that the apostle had killed some of the men in Mecca who had satirized and insulted him and that the Quraysh poets who were left--Ibn aI-Ziba'ra and Hubayra b. Abu Wahb--had fled in all directions.}}


{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=597}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=501}}|Le cas de Ka’b Ibn Zuhayr après le départ de la ville de Ta’if :
==Divine Dispensation for Killing==
Lorsque l’apôtre de Dieu arriva dans la ville de Médine, après son départ de Ta’if, Bujayr ibn Zuhayr ibn Abu Sulma écrivit à son frère Ka’b, lui disant que l’apôtre de Dieu avait tué certains des hommes de la Mecque qui avaient fait des satires et l’avaient insulté et que les poètes de Quraysh qui étaient restés, notamment Ibn al Ziba’ra et Hubarya ibn Abu Wahb , avaient fui dans toutes les directions.}}


==Autorisation divine de perpétrer des meurtres==
{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=326-327}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 1|page=676}}|God said, 'It is not for any prophet,' i.e. before thee, 'to take prisoners' from his enemies 'until he has made slaughter in the earth,' i.e. slaughtered his enemies until he drives them from the land. 'You desire the lure of this world,' i.e.: its goods, the ransom of the captives. 'But God desires the next world,' i.e. their killing them to manifest the religion which He wishes to manifest and by which the next world may be attained.}}


{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=326-327}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 1|page=676}}|Dieu a dit ‘ Il n’a été accordé à aucun prophète avant toi, de faire des prisonniers chez ses ennemis, jusqu’à ce qu’il ait rempli la terre de sang’ c’est-à-dire de massacrer ses ennemis jusqu’à ce qu’il les  ait expulsés de leurs terres.’ Vous souhaitez les biens illusoires de ce bas monde ‘ c’est-à-dire les biens matériels, et les rançons pour les captifs.’Mais Dieu préfère l’au-delà’ dans le sens où les tuaient pour témoigner la religion qu’ils professaient et par laquelle ils pourraient accéder au Paradis dans l’autre monde.}}
==Individuals==


==Personnes assassinées==
===Assassination of Musaylimah===


===L'assassinat de Musaylimah===
{{Quote|{{Abu Dawud|14|2756}}|Narrated Abdullah ibn Mas'ud:


{{Quote|{{Abu Dawud|14|2756}}|Selon les propos de Abdullah Ibn Mas’oud : Haritha Ibn Mudarrib a raconté qu’il se rendit chez Abdullah Ibn Mas’oud et lui a dit : Il n’y a pas d’inimitié entre moi et qui que ce soit parmi les arabes. Je passai près d’une mosquée des Banu Hanifah.Ceux-ci croyaient en Musaylimah (le menteur).Abdullah ( Ibn Mas’oud) m’envoya parmi eux.Ils furent amenés au Prophète et celui-ci leur demanda de se repentir, sauf Ibn an-Nawwahah.Il lui dit : J’ai entendu le messager d’Allah (que la paix soit sur lui ) dire : N’aurais-tu pas été un messager , que je t’aurais décapité.Mais aujourd’hui tu n’es pas un messager.Il donna l’ordre à Qarazah Ibn Ka’b de le tuer.Il lui trancha la tête dans le marché.Quiconque veut voir Ibn An-Nawwahah mis à mort , il pourra le voir. }}
Harithah ibn Mudarrib said that he came to Abdullah ibn Mas'ud and said (to him): There is no enmity between me and any of the Arabs. I passed a mosque of Banu Hanifah. They (the people) believed in Musaylimah. Abdullah (ibn Mas'ud) sent for them. They were brought, and he asked them to repent, except Ibn an-Nawwahah. He said to him: I heard the Apostle of Allah (peace_be_upon_him) say: Were it not that you were not a messenger, I would behead you. But today you are not a messenger. He then ordered Qarazah ibn Ka'b (to kill him). He beheaded him in the market. Anyone who wants to see Ibn an-Nawwahah slain in the market (he may see him). }}


===L'assassinat d'Abdullah bin Ubayy bin Salul Al-`Aufi===
===Assassination of `Abdullah bin Ubayy bin Salul al-`Aufi===


{{Quote|{{Bukhari|5|59|462}}|Selon les propos de ‘Aisha : À chaque fois que le messager d’Allah se préparait pour un voyage, il avait l’habitude de tirer au sort parmi ses femmes, et le messager d’Allah emmenait habituellement avec lui celle qui avait remporté le tirage au sort.Il tirait au sort parmi nous pendant l’une des batailles qu’il livrait.Le résultat me désigna, ainsi je suivis le messager d’Allah, après qu’Allah ait révélé le verset sur le voile.J’étais transportée à dos de chameau sur mon palanquin ,et posée au sol alors que j’étais à l’intérieur au moment où nous fîmes une halte.
{{Quote|{{Bukhari|5|59|462}}|Narrated 'Aisha: Whenever Allah's Apostle intended to go on a journey, he used to draw lots amongst his wives, and Allah's Apostle used to take with him the one on whom lot fell. He drew lots amongst us during one of the Ghazwat which he fought. The lot fell on me and so I proceeded with Allah's Apostle after Allah's order of veiling (the women) had been revealed. I was carried (on the back of a camel) in my howdah and carried down while still in it (when we came to a halt). So we went on till Allah's Apostle had finished from that Ghazwa of his and returned.<BR>
Puis nous reprîmes notre voyage jusqu’à ce que le messager d’Allah revint de la bataille dont il sortait.
When we approached the city of Medina he announced at night that it was time for departure. So when they announced the news of departure, I got up and went away from the army camps, and after finishing from the call of nature, I came back to my riding animal. I touched my chest to find that my necklace which was made of Zifar beads (i.e. Yemenite beads partly black and partly white) was missing. So I returned to look for my necklace and my search for it detained me. (In the meanwhile) the people who used to carry me on my camel, came and took my howdah and put it on the back of my camel on which I used to ride, as they considered that I was in it. In those days women were light in weight for they did not get fat, and flesh did not cover their bodies in abundance as they used to eat only a little food. Those people therefore, disregarded the lightness of the howdah while lifting and carrying it; and at that time I was still a young girl. They made the camel rise and all of them left (along with it). I found my necklace after the army had gone.<BR>
Then I came to their camping place to find no call maker of them, nor one who would respond to the call. So I intended to go to the place where I used to stay, thinking that they would miss me and come back to me (in my search). While I was sitting in my resting place, I was overwhelmed by sleep and slept. Safwan bin Al-Muattal As-Sulami Adh-Dhakwani was behind the army. When he reached my place in the morning, he saw the figure of a sleeping person and he recognized me on seeing me as he had seen me before the order of compulsory veiling (was prescribed). So I woke up when he recited Istirja' (i.e. "Inna lillahi wa inna llaihi raji'un") as soon as he recognized me. I veiled my face with my head cover at once, and by Allah, we did not speak a single word, and I did not hear him saying any word besides his Istirja'. He dismounted from his camel and made it kneel down, putting his leg on its front legs and then I got up and rode on it. Then he set out leading the camel that was carrying me till we overtook the army in the extreme heat of midday while they were at a halt (taking a rest). (Because of the event) some people brought destruction upon themselves and the one who spread the Ifk (i.e. slander) more, was 'Abdullah bin Ubai Ibn Salul."<BR>
(Urwa said, "The people propagated the slander and talked about it in his (i.e. 'Abdullah's) presence and he confirmed it and listened to it and asked about it to let it prevail." Urwa also added, "None was mentioned as members of the slanderous group besides ('Abdullah) except Hassan bin Thabit and Mistah bin Uthatha and Hamna bint Jahsh along with others about whom I have no knowledge, but they were a group as Allah said. It is said that the one who carried most of the slander was 'Abdullah bin Ubai bin Salul." Urwa added, "'Aisha disliked to have Hassan abused in her presence and she used to say, 'It was he who said: My father and his (i.e. my father's) father and my honor are all for the protection of Muhammad's honor from you.").<BR>
'Aisha added, "After we returned to Medina, I became ill for a month. The people were propagating the forged statements of the slanderers while I was unaware of anything of all that, but I felt that in my present ailment, I was not receiving the same kindness from Allah's Apostle as I used to receive when I got sick. (But now) Allah's Apostle would only come, greet me and say,' How is that (lady)?' and leave. That roused my doubts, but I did not discover the evil (i.e. slander) till I went out after my convalescence, I went out with Um Mistah to Al-Manasi' where we used to answer the call of nature and we used not to go out (to answer the call of nature) except at night, and that was before we had latrines near our houses. And this habit of our concerning evacuating the bowels, was similar to the habits of the old 'Arabs living in the deserts, for it would be troublesome for us to take latrines near our houses. So I and Um Mistah who was the daughter of Abu Ruhm bin Al-Muttalib bin Abd Manaf, whose mother was the daughter of Sakhr bin 'Amir and the aunt of Abu Bakr As-Siddiq and whose son was Mistah bin Uthatha bin 'Abbas bin Al-Muttalib, went out. I and Um Mistah returned to my house after we finished answering the call of nature. Um Mistah stumbled by getting her foot entangled in her covering sheet and on that she said, 'Let Mistah be ruined!' I said, 'What a hard word you have said. Do you abuse a man who took part in the battle of Badr?' On that she said, 'O you Hantah! Didn't you hear what he (i.e. Mistah) said? 'I said, 'What did he say?'<BR>
Then she told me the slander of the people of Ifk. So my ailment was aggravated, and when I reached my home, Allah's Apostle came to me, and after greeting me, said, 'How is that (lady)?' I said, 'Will you allow me to go to my parents?' as I wanted to be sure about the news through them. Allah's Apostle allowed me (and I went to my parents) and asked my mother, 'O mother! What are the people talking about?' She said, 'O my daughter! Don't worry, for scarcely is there a charming woman who is loved by her husband and whose husband has other wives besides herself that they (i.e. women) would find faults with her.' I said, 'Subhan-Allah! (I testify the uniqueness of Allah). Are the people really talking in this way?' I kept on weeping that night till dawn I could neither stop weeping nor sleep then in the morning again, I kept on weeping. When the Divine Inspiration was delayed.<BR>
Allah's Apostle called 'Ali bin Abi Talib and Usama bin Zaid to ask and consult them about divorcing me. Usama bin Zaid said what he knew of my innocence, and the respect he preserved in himself for me. Usama said, '(O Allah's Apostle!) She is your wife and we do not know anything except good about her.' 'Ali bin Abi Talib said, 'O Allah's Apostle! Allah does not put you in difficulty and there are plenty of women other than she, yet, ask the maid-servant who will tell you the truth.' On that Allah's Apostle called Barira (i.e. the maid-servant) and said, 'O Barira! Did you ever see anything which aroused your suspicion?' Barira said to him, 'By Him Who has sent you with the Truth. I have never seen anything in her (i.e. Aisha) which I would conceal, except that she is a young girl who sleeps leaving the dough of her family exposed so that the domestic goats come and eat it.'<BR>
'''So, on that day, Allah's Apostle got up on the pulpit and complained about 'Abdullah bin Ubai (bin Salul) before his companions, saying, 'O you Muslims! Who will relieve me from that man who has hurt me with his evil statement about my family? By Allah, I know nothing except good about my family and they have blamed a man about whom I know nothing except good and he used never to enter my home except with me.' Sad bin Mu'adh the brother of Banu 'Abd Al-Ashhal got up and said, 'O Allah's Apostle! I will relieve you from him; if he is from the tribe of Al-Aus, then I will chop his head off, and if he is from our brothers, i.e. Al-Khazraj, then order us, and we will fulfill your order.' On that, a man from Al-Khazraj got up. Um Hassan, his cousin, was from his branch tribe, and he was Sad bin Ubada, chief of Al-Khazraj. Before this incident, he was a pious man, but his love for his tribe goaded him into saying to Sad (bin Mu'adh). 'By Allah, you have told a lie; you shall not and cannot kill him. If he belonged to your people, you would not wish him to be killed.''''<BR>
On that, Usaid bin Hudair who was the cousin of Sad (bin Mu'adh) got up and said to Sad bin 'Ubada, 'By Allah! You are a liar! We will surely kill him, and you are a hypocrite arguing on the behalf of hypocrites.' On this, the two tribes of Al-Aus and Al Khazraj got so much excited that they were about to fight while Allah's Apostle was standing on the pulpit. Allah's Apostle kept on quietening them till they became silent and so did he. All that day I kept on weeping with my tears never ceasing, and I could never sleep.<BR>
In the morning my parents were with me and I wept for two nights and a day with my tears never ceasing and I could never sleep till I thought that my liver would burst from weeping. So, while my parents were sitting with me and I was weeping, an Ansari woman asked me to grant her admittance. I allowed her to come in, and when she came in, she sat down and started weeping with me. While we were in this state, Allah's Apostle came, greeted us and sat down. He had never sat with me since that day of the slander. A month had elapsed and no Divine Inspiration came to him about my case. Allah's Apostle then recited Tashah-hud and then said, 'Amma Badu, O 'Aisha! I have been informed so-and-so about you; if you are innocent, then soon Allah will reveal your innocence, and if you have committed a sin, then repent to Allah and ask Him for forgiveness for when a slave confesses his sins and asks Allah for forgiveness, Allah accepts his repentance.'<BR>
When Allah's Apostle finished his speech, my tears ceased flowing completely that I no longer felt a single drop of tear flowing. I said to my father, 'Reply to Allah's Apostle on my behalf concerning what he has said.' My father said, 'By Allah, I do not know what to say to Allah's Apostle .' Then I said to my mother, 'Reply to Allah's Apostle on my behalf concerning what he has said.' She said, 'By Allah, I do not know what to say to Allah's Apostle.' In spite of the fact that I was a young girl and had a little knowledge of Quran, I said, 'By Allah, no doubt I know that you heard this (slanderous) speech so that it has been planted in your hearts (i.e. minds) and you have taken it as a truth. Now if I tell you that I am innocent, you will not believe me, and if confess to you about it, and Allah knows that I am innocent, you will surely believe me. By Allah, I find no similitude for me and you except that of Joseph's father when he said, '(For me) patience in the most fitting against that which you assert; it is Allah (Alone) Whose Help can be sought.' Then I turned to the other side and lay on my bed; and Allah knew then that I was innocent and hoped that Allah would reveal my innocence. But, by Allah, I never thought that Allah would reveal about my case, Divine Inspiration, that would be recited (forever) as I considered myself too unworthy to be talked of by Allah with something of my concern, but I hoped that Allah's Apostle might have a dream in which Allah would prove my innocence. But, by Allah, before Allah's Apostle left his seat and before any of the household left, the Divine inspiration came to Allah's Apostle.<BR>
So there overtook him the same hard condition which used to overtake him, (when he used to be inspired Divinely). The sweat was dropping from his body like pearls though it was a wintry day and that was because of the weighty statement which was being revealed to him. When that state of Allah's Apostle was over, he got up smiling, and the first word he said was, 'O 'Aisha! Allah has declared your innocence!' Then my Mother said to me, 'Get up and go to him (i.e. Allah's Apostle). I replied, 'By Allah, I will not go to him, and I praise none but Allah. So Allah revealed the ten Verses:-- "Verily! They who spread the slander Are a gang, among you............." (24.11-20)<BR>
Allah revealed those Quranic Verses to declare my innocence. Abu Bakr As-Siddiq who used to disburse money for Mistah bin Uthatha because of his relationship to him and his poverty, said, 'By Allah, I will never give to Mistah bin Uthatha anything after what he has said about Aisha.' Then Allah revealed:--<BR>
"And let not those among you who are good and wealthy swear not to give (any sort of help) to their kinsmen, those in need, and those who have left their homes for Allah's cause, let them pardon and forgive. Do you not love that Allah should forgive you? And Allah is oft-Forgiving Most Merciful." (24.22)<BR>
Abu Bakr As-Siddiq said, 'Yes, by Allah, I would like that Allah forgive me.' and went on giving Mistah the money he used to give him before. He also added, 'By Allah, I will never deprive him of it at all.'<BR>
Aisha further said:." Allah's Apostle also asked Zainab bint Jahsh (i.e. his wife) about my case. He said to Zainab, 'What do you know and what did you see?" She replied, "O Allah's Apostle! I refrain from claiming falsely that I have heard or seen anything. By Allah, I know nothing except good (about 'Aisha).' From amongst the wives of the Prophet Zainab was my peer (in beauty and in the love she received from the Prophet) but Allah saved her from that evil because of her piety. Her sister Hamna, started struggling on her behalf and she was destroyed along with those who were destroyed. The man who was blamed said, 'Subhan-Allah! By Him in Whose Hand my soul is, I have never uncovered the cover (i.e. veil) of any female.' Later on the man was martyred in Allah's Cause." }}


Lorsque nous approchâmes de Médine, il annonça pendant la nuit qu’il était temps de partir.Au moment du départ, je me levai et m’éloignai des lignes militaires, et après avoir fait mes besoins, je revins pour enfourcher ma monture.Je recherchai alors mon collier sur ma poitrine, ce collier qui était fait de perles de Zifar (c’est-à-dire des perles noires et blanches) et je me rendis alors compte qu’il avait disparu. Je fis alors demi-tour pour retrouver mon collier et cette recherche m’eut distrait.Cependant mes porteurs reprirent leur chemin et remirent mon palanquin sur le dos du chameau que j’avais l’habitude de monter, parce qu’ils pensaient que j’étais à l’intérieur.À cette époque nous les femmes ne pesions pas lourd car nous ne mangions pas beaucoup, et l’embonpoint n’était pas notre caractéristique principale.
===Assassination of Abu `Afak===
En conséquence les porteurs ne firent pas attention à la légèreté de mon palanquin lorsqu’ils le soulevèrent et le transportèrent, et à cette époque j’étais encore une jeune fille.
Ils réveillèrent les chameaux et partirent tous ensemble.Au moment où je trouvai mon collier je me rendis compte que le convoi militaire avait disparu.
Alors j’allai en direction de leur campement où je ne trouvai aucun d’entre eux qui répondit à mon appel.Puis je décidai de retourner à l’endroit où j’avais l’habitude de me reposer, en supposant qu’ils se rendraient compte de ma disparition et qu’ils reviendraient me chercher.
Tandis que j’étais assise à mon point de repos, je sentis la fatigue me submerger et je m’endormis.
Safwan Ibn Al Mouattal As-Soulami Adh-Dhakwani était en queue du régiment militaire.Lorsqu’il atteignit l’endroit où j’étais, au petit matin, il vît la silhouette d’une personne endormie et il me reconnût tel qu’il m’avait vu avant que le verset du voile fût révélé.
Je fut réveillée par sa récitation de l’Istirja aussitôt qu’il me reconnût «  Nous appartenons à Allah et nous retournons à Lui »  (إِنَّا لِلَّٰهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ)
Je me recouvris le visage et la tête immédiatement, et par Allah, nous ne nous prononçâmes pas un seul mot, et je ne l’entendis pas dire le moindre mot au-delà de son Istirja.
Il descendit de son chameau et le fit s’agenouiller, mettant ses jambes au niveau des pattes avant de sa monture et je montai et chevauchai celui-ci.
Puis il reprit le chemin en guidant le chameau qui me transportait jusqu’à ce que nous rejoignissions le convoi militaire en milieu de journée, en pleine chaleur, alors que ceux-ci avaient fait une halte( pour se reposer). (En raison des évènements) certaines personnes avaient invoqué la destruction sur elles-mêmes et celui qui avait répandu le plus d’insultes et de calomnies était Abdullah Ibn Ubai Ibn Salul.
(Urwa dit : « Les gens ont propagé des calomnies et ont parlé de cela en la présence d’Abdullah et il l’a confirmé et l’a écouté ,et, il a demandé de laisser courir ces calomnies ».
Urwa ajouta «  Aucun d’entre eux n’a été mentionné comme membre du groupe calomniateur, à part Hassan Ibn Thabit et Mistah Ibn Uthatha et Hamna Bint Jahsh avec d’autres que je ne connais pas, mais ils étaient un groupe tels qu’Allah l’a dit.
« Il a été dit que celui qui a le plus proféré de calomnies était Abdullah Ibn Ubai Ibn Salul «  a ajouté Urwa , « Aisha n’aimait pas qu’Hassan exagéra en sa présence et elle avait l’habitude de dire «  C’était lui qui disait : Que mon père, mon grand-père et mon honneur soient dédiés à la protection de l’honneur de Muhammad contre toi »)
Aisha ajouta «  Après que nous fûmes retournés à Médine, je tombai malade pendant un mois.Les gens répandaient les déclarations fallacieuses des calomniateurs alors que je n’étais au courant de rien de tout cela, mais je sentais qu’au cours de ma maladie, Le Messager d’Allah ne manifestait pas la même gentillesse habituelle à mon égard.(Mais à présent) Le Messager d’Allah ne faisait que passer , me saluait et demandait «  Comment va-t-elle ? » puis il s’en allait. Cela fît croître mes doutes, mais je n’avait pas encore découvert les propos mensongers à mon égard , jusqu’à ce que ma période de convalescence prît fin, je me rendis alors avec Oumm Mistah chez Al-Manasi où nous ne sortions jamais de chez elle, sauf en pleine nuit pour faire nos besoins, et c’était avant que des latrines soient installées près de nos maisons.Et cette habitude de faire nos besoins était similaire à celle des anciennes pratiques des Arabes qui vivaient dans le désert, car il était risqué pour nous d’avoir des latrines près de nos maisons.Puis je sortis avec Oumm Mistah , qui était la fille d’Abou Rouhm Ibn Al-Mouttalib Ibn Abd Manaf, dont la mère était la fille de Sakhr Ibn ‘Amir et la tante d’Abou Bakr As-Siddiq, et dont le fils était Mistah Ibn Outhatha Ibn ‘Abbas Ibn Al-Mouttalib.
Oumm Mistah et moi retournâmes dans ma maison après que nous  eûmes fini nos besoins.Oumm Mistah trébucha en prenant son pied dans le vêtement qui lui servait de couverture et elle dit alors «  Malheur à Mistah ! », je dis alors « Quel mot dur  que tu viens de prononcer.Est-ce que tu abuserais d’un homme qui a pris part à la bataille de Badr », alors elle me répondit « Ô toi Hantah ! N’as-tu pas entendu ce qu’il (Mistah ) a dit ? »  je dis alors «  Et qu’a-t-il dit ? »
À cet instant elle me raconta les propos diffamatoires des gens. Ceci aggrava ma maladie, et lorsque j’atteignis ma maison, Le Messager d’Allah vint vers moi, et après m’avoir salué, il dit «  Comment va-t-elle ? » Je répondis alors «  Est-ce que tu m’autorises à aller chez mes parents ? » ceci parce que je voulais prendre de leurs nouvelles.Le Messager d’Allah m’autorisa à me rendre chez mes parents, et je demandai à ma mère « Ô Mère !! Que disent les gens actuellement ? «  Elle répondit «  Ô ma fille ! Sois tranquille, car il est rare qu’une belle fille soit aimée par son mari et que ce même mari ait plusieurs femmes qui trouveraient à cette première des fautes commises.
Je répondis « Subhan-Allah ! (Gloire à Allah) Est-ce que les gens parlent vraiment de cette façon ? Je pleurai alors toute la nuit jusqu’à l’aube et ne pus empêcher mes larmes de couler toute la matinée.La révélation fut alors retardée.
Le Messager d’Allah appela ‘Ali Ibn Abi Talib et Ousama Ibn Zaid afin de les consulter quant à se séparer de moi.Ousama Ibn Zaid raconta ce qu’il savait de mon innocence, et du respect qu’il avait à mon égard.Ousama dit «  (Ô Messager d’Allah !) C’est ta femme et nous ne connaissons que du bien d’elle. » ‘Ali Ibn Abi Talib dit «  Ô Messager d’Allah ! Allah ne va pas te mettre en difficulté et il y a de nombreuses autres femmes à part elle, cependant, interroge la domestique parmi les esclaves qui te dira la vérité ». Sur ce, Le Messager d’Allah appela Barira l’esclave-domestique et lui dit ‘Ô Barira ! As-tu déjà vu quelque chose qui puisse éveiller tes soupçons ? » Barira lui répondit «  Par Celui Qui t’a envoyé avec La Vérité,je n’ai jamais vu en Aisha quoi que ce soit que je cacherais, sauf que c’est une jeune fille qui dort et laisse la pâte à pain à découvert si bien que la chèvre domestique vient et la mange.


Alors, en ce jour, Le Messager d’Allah monta sur le minbar et se plaignit d’Abdullah Ibn Ubai (Ibn Salul) devant ses compagnons, disant «  Ô vous les musulmans !Qui me soulagera de cet homme qui m’a blessé avec ses propos malfaisant envers ma famille ? Par Allah , je ne connais que du bien concernant ma famille et ils accusent un homme dont je ne connais que du bien, et cet homme n’est jamais entré chez moi sans que je sois présent. » Sad Ibn Mou’adh , le frère de Banou ‘Abd Al-Ashhal se leva et dit «  Ô Messager d’Allah ! Je vais t’en débarrasser ; s’il est de la tribu des Al-Aous, alors je vais lui couper la tête, et s’il est un de nos frères, c’est-à-dire de Al-Khazraj, alors ordonne nous quoi faire et nous le ferons. »
{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=675}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=635-636}}|Salim b. 'Umary's Expedition to Kill Abu 'Afak:<br>
À cet instant, un homme de la tribu de Al-Khazraj  se leva.Oumm Hassan, son cousin, appartenait à une branche de cette tribu, et il s’agissait de Sad Ibn Oubada,le chef de Al-Khazraj. Avant cet incident c’était un homme pieux, mais son amour pour sa tribu le poussa à dire à Sad (Ibn Mou’adh) «  Par Allah, tu as proféré un mensonge ;tu ne pourras certainement pas le tuer .S’il avait appartenu à ton peuple, tu n’aurais pas souhaité le tuer. »
Abu 'Afak was one of B. 'Amr b. 'Auf of the B. 'Ubayda clan. He showed his disaffection when the apostle killed al-Harith b. Suwayd b. Samit and said:<br>
Sur ce , Ousaid Ibn Houdair qui était le cousin de Sad ‘Ibn Mou’adh) se leva et dit à Sad Ibn ‘Oubada «  Par Allah ! Tu es un menteur ! Nous allons certainement le tuer, et tu es un hypocrite qui prend la défense d’hypocrites ».Suite à cela, les deux tribus d’Al-Aous et d’Al-Khazraj étaient tellement sur les nerfs qu’elles étaient à deux doigts de se battre tandis que Le Messager d’Allah était sur le minbar.Le Messager d’Allah insistait pour les calmer  jusqu’à ce que les deux tribus et lui-même devinrent silencieux. Toute cette journée je pleurais toutes les larmes de mon corps et je n’ai pas trouvé le sommeil.
:Long have I lived but never have I seen
Au matin mes parents étaient à mes côtés et je pleurais pendant deux nuits et une journée,mes larmes ne cessèrent de couler , et je ne trouvais pas le sommeil au point où je me disais que j’allais en perdre ma foi.Ensuite, alors que mes parents était assis à mon chevet , une femme des Ansars me demanda si elle pouvait entrer.Je l’autorisai et elle s’assit et se mit à pleurer avec moi.Dans l’état où nous étions , Le Messager d’Allah vint, nous salua et s’assit.Il ne s’était jamais assis avec moi depuis le jour où la rumeur de calomnie avait commencé.Un mois s’était écoulé et aucune révélation n’était descendu sur lui quant à moi.Le Messager d’Allah récita alors le Tashah-Houd et dit «  Amma Badou , Ô Aisha ! On m’a informé de telle chose et de telle autre te concernant ; si tu es innocente, alors Allah bientôt révélera ton innocence, et si tu as commis un péché, alors repens toi à Allah et demande Lui pardon, car lorsqu’un esclave confesse ses péchés et demande à Allah Son pardon, Allah accepte son repentir ».
:An assembly or collection of people
Une fois qu’il eût terminé son discours, mes larmes cessèrent complètement de couler au point où je ne sentis plus aucune goutte.Je dis alors à mon père « Réponds au Messager d’Allah pour moi quant à ce qu’il vient de dire».Mon père dit alors «  Par Allah, je ne sais pas quoi dire au Messager d’Allah ».Bien que j’étais une jeune fille et que j’avais une faible connaissance du Coran, je dis «  Par Allah , il ne fait aucun doute que je sais que tu as entendu ces propos diffamatoires de sorte qu’ils sont gravés dans ton esprit et tu les as considérés comme vrais.Maintenant , si je te dis que je suis innocente, tu ne me croiras pas, et si je me confesse à ce propos, alors Allah Sait que je suis innocente, il est sûr que tu ne me croiras pas.Par Allah je ne trouve aucun point commun entre toi et moi sauf lorsqu’il s’agit du père de Joseph  quand il dit «  (Pour moi) la patience est la plus appropriée contre tes affirmations : c’est uniquement Le Secours d’Allah Seul qui doit être recherché. » Ensuite je lui tournai le dos et m’allongeai sur mon lit ; et Allah savait que j’étais innocente et j’espérais qu’Allah le révélerait.Mais, par Allah, je n’ai jamais pensé qu’Allah révélerai un verset me concernant, c’est-à-dire la Révélation Divine qui serait récitée car je me considérais comme insignifiante pour être mentionnée par Allah comme quelque chose digne d’intérêt, mais j’espérais que le Messager d’Allah ferait un rêve au cours duquel Allah prouverait mon innocence.Mais par Allah, avant que le Messager d’Allah quitta son siège et avant même que les domestiques quittèrent la pièce , la Révélation vint au Messager d’Allah.
:More faithful to their understanding
Alors il tomba dans le même type d’état que celui qui s’emparait de lui (lorsqu’il recevait la Révélation).La transpiration coulait abondamment le long de son corps bien que ce jour était hivernal et c’était en raison  de la lourdeur des versets qui lui étaient révélés.Lorsque le Messager d’Allah sortit de sa transe, il se leva en souriant, et son premier mot fût «  Ô Aisha ! Allah a déclaré ton innocence ! »  Puis ma mère m’a dit «  Lève toi et va le voir(c’est.-à-dire le Messager d’Allah) .Je répondis «  Par Allah , je n’irai pas le voir, louange à Allah Seul » Alors Allah révéla les dix versets ! « En vérité ! Ceux qui répandent des calomnies sont un groupe parmi vous… «  (Sourate 24 An-Nour, versets 11 à 20)
:And their allies when called upon
Allah révéla ces versets coraniques pour déclarer mon innocence.Abou Bakr As-Siddiq qui avait l’habitude de dépenser de l’argent pour Mistah Ibn Outhatha en raison de son lien avec lui et à cause de sa pauvreté dit , «  Par Allah , je ne donnerai plus jamais rien à Mistah Ibn Outhatha après ce qu’il a dit à propos d’Aisha ».Alors Allah révéla : «  Et ne laissez pas ceux parmi vous qui sont bons et aisés matériellement jurer de ne plus rien donner à leurs parents, à ceux dans le besoin, et ceux qui ont quitté leurs foyers pour défendre la cause d’Allah,laissez les s’excuser et pardonnez les.N’aimez-vous pas quand Allah vous pardonne ? Et Allah est Celui Qui pardonne et Le Plus Miséricordieux (Sourate 24 An-Nour , verset 22)
:That the sons of Qayla when they assembled,
:Men who overthrew mountains and never submitted.
:A rider who came to them split them in two (saying)
:'Permitted', 'Forbidden' of all sorts of things.
:Had you believed in glory or kinship
:You would have followed Tubba'.<br>
The apostle said, 'Who will deal with this rascal for me?' whereupon Salim b. 'Umayr, brother of B. 'Amr b. 'Auf one of the 'weepers', went forth and killed him. Umama b. Muzayriya said concerning that:<br>
:You gave the lie to God's religion and the man Ahmad!
:By him who was your father, evil is the son he produced!
:A hanif gave you a thrust in the night saying
:'Take that Abu 'Afak in spite of your age!'
:Though I knew whether it was man or jinn
:Who slew you in the dead of night (I would say naught).}}


Abou Bakr As-Siddiq dit alors «  Oui Par Allah, j’aimerais bien qu’Allah me pardonne » et il se remit à donner à Mistah les sommes d’argent qu’il lui donnait auparavant.Il ajouta aussi «  Par Allah , je ne le priverai plus jamais de quoi que ce soit »
{{Quote|Ibn Sa'd, Vol. 2, P. 31|Then occurred the "sariyyah" [raid] of Salim Ibn Umayr al-Amri against Abu Afak, the Jew, in [the month of] Shawwal in the beginning of the twentieth month from the hijrah [immigration from Mecca to Medina in AD 622], of the Apostle of Allah. Abu Afak, was from Banu Amr Ibn Awf, and was an old man who had attained the age of one hundred and twenty years. He was a Jew, and used to instigate the people against the Apostle of Allah, and composed (satirical) verses [about Muhammad].<BR>Salim Ibn Umayr who was one of the great weepers and who had participated in Badr, said, "I take a vow that I shall either kill Abu Afak or die before him. He waited for an opportunity until a hot night came, and Abu Afak slept in an open place. Salim Ibn Umayr knew it, so he placed the sword on his liver and pressed it till it reached his bed. The enemy of Allah screamed and the people who were his followers, rushed to him, took him to his house and interred him.}}


Aisha par la suite déclara : « Le Messager d’Allah a aussi demandé à Zaynab Bint Jahsh(c’est-à-dire son autre femme) à mon propos.Il dit à Zaynab, «  Que sais-tu et qu’as-tu vu ? »Elle lui répondit «  Ô Messager d’Allah ! Je m’abstiens de proclamer faussement ce que j’ai vu ou entendu.Par Allah, je ne sais rien si ce n’est du bien concernant Aisha »  Parmi les femmes du Prophète Zaynab était mon égale ( en beauté et en affection qu’elle recevait du Prophète) mais Allah l’épargna du mal en raison de sa piété.Sa sœur Hamna, commença à se disputer pour elle et elle fut exterminée avec tous ceux qui furent exterminés.L’homme qui fût accusé dit «  Soubhan-Allah !! Par Celui qui tient mon âme dans Sa Main,  je n’ai jamais retiré le voile d’aucune femme » Plus tard cet homme mourut en martyr pour la cause d’Allah »
===Assassination of Abu Rafi’ (Sallam Ibn Abu'l-Huqayq)===
}}
 
===L'assassinat  d'Abu `Afak===
 
{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=675}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=635-636}}|Durant l’expédition menée par Salim Ibn Oumary’s pour tuer Abou ‘Afak :
 
Abou ‘Afak était un membre des Bani ‘Amr Ibn ‘Auf du clan de ‘Oubada. Il avait montré sa désapprobation lorsque le Messager d’Allah avait tué Al-Harith Ibn Souwayd Ibn Samit et avait dit :
 
J’ai vécu longtemps mais je n’ai jamais vu
Une assemblée ou un groupe de personnes
Plus fidèles à leur engagement
Ainsi que leur alliés lorsqu’on faisait appel à eux
Que les fils de Qayla lorsqu’ils se regroupaient
Des hommes qui renversaient les montagnes et ne se soumettaient jamais.
Un cavalier vint à eux et les divisa en deux groupes (disant) :
« Permis », « Interdit » pour toutes sortes de choses.
Si vous aviez cru dans la gloire ou la parenté
Vous auriez suivi Toubba.
 
Le Messager d’Allah dit « Qui s’occupera de ces bandits pour moi ? Sur quoi ,Salim Ibn ‘Oumayr , le frère des Bani ‘Amr Ibn ‘Auf , l’un des plaignants ,prit les devants et le tua.
Oumama Ibn Mouzayriya commenta cela ainsi :
 
Vous avez attribué un mensonge à la religion de Dieu et à l’homme Ahmad !
Par celui qui était ton père, quel diable de fils a-t-il engendré !
Un orthodoxe t’a asséné un coup en pleine nuit, disant
« Prenez cet Abou ‘Afak en dépit de votre âge ! »
Bien que je savais qu’il s’agissait d’un homme ou d’un génie
Qui t’avait massacré en toute fin de nuit (Aurais-je dit méchamment)
}}
 
{{Quote|Ibn Sa'd, Vol. 2, P. 31|À ce moment l’expédition de Salim Ibn Oumayr Al-Amri eut lieu contre Abou ‘Afak,le Juif, pendant le mois de Shawwal au début du vingtième mois de l’Hégire [immigration de la Mecque vers Médine en 622 après J-C] du Messager d’Allah.Abou ‘Afak , qui était de la tribu des Bani Ibn Awf, était un vieil homme  qui avait atteint l’âge de cent vingt ans. Il était Juif, et avait l’habitude de monter les gens contre le Messager d’Allah, et composait des versets satiriques à l’encontre de Muhammad.
Salim Ibn Oumayr, qui était un des plus grands opposants et qui avait participé à la bataille de Badr , dit alors «   Je fais le vœu que je tuerai soit Abou ‘Afak soit je mourrai avant lui. » Il attendit qu’une opportunité jusqu’à ce qu’une nuit chaude tomba, et  qu’ Abou ‘Afak dormit dans un lieu découvert. Salim Ibn Oumayr le savait , et donc il lui enfonça son épée  jusqu’au foie et appuya dessus jusqu’à ce qu’elle atteignit son lit. L’ennemi d’Allah poussa un cri et les gens qui étaient avec lui se précipitèrent vers lui , l’emmenèrent à sa maison et l’enterrèrent .}}
 
===L'assassinat  d'Abu Rafi’ (Sallam Ibn Abu'l-Huqayq)===
 
{{Quote|{{Bukhari|5|59|369}}|2=Selon Jabir Ibn ‘Abdoullah : Le Messager d’Allah a dit : «  Qui est prêt à tuer Ka’b Ibn Al-Ashraf , celui qui a offensé Allah et Son Messager ? » Ce sur quoi Muhammad Ibn Maslama se leva et dit «  Ô Messager d’Allah ! Souhaites–tu que je le tue ? » , Le Prophète dit «  Oui » , Muhammad Ibn Maslama dit «  Alors autorise moi à tenir des propos trompeurs (pour faire diversion auprès de Ka’b) ». Le Prophète dit «  Tu peux le faire ».Alors Muhammad Ibn Maslama se rendit chez Ka’b et dit «  Cet homme ( c.a.d Muhammad ) exige la Zakat(= l’aumône religieuse) de notre part, et il nous a causé du tort, et je viens pour emprunter quelque chose ». Sur ce , Ka’b  répondit  «  Par Allah , tu en auras marre de lui ! » Muhammad Ibn Maslama dit alors «  À présent que nous l’avons suivi, nous ne voulons pas l’abandonner à moins que et jusqu’à ce que nous soyons témoins de comment il finira. Maintenant nous souhaitons que vous nous prêtiez une ou deux rations de viande de chameau» ( Il existe certaines différences entre les rapporteurs concernant la portion de viande de chameau , s’il s’agit d’une ou de plusieurs) Ka’b dit «  Oui (je vous les prêterai) , mais vous devrez me donner quelque chose en contrepartie » Muhammad Ibn Maslama et ses compagnons dirent «  Que veux-tu ? » Ka’b répondit «  Donnez moi en contrepartie vos femmes » Ils répondirent  «  Comment pourrions-nous te donner en contrepartie nos femmes alors que tu es le plus beau des Arabes ? »Ka’b rétorqua «  Alors donnez moi en garantie vos fils » Ils dirent «  Comment pourrions-nous te donner nos fils comme garantie ? Plus tard les gens abuseront d’eux en prétextant qu’ils ont été donnés en garantie contre une ration de viande de chameau.Cela nous causerait un grand préjudice, mais nous te donnerons en garantie nos armes »
Muhammad Ibn Maslama et ses compagnons promirent à Ka’b que Muhammad reviendrait chez lui.Il alla chez Ka’b pendant la nuit avec le frère adoptif de Ka’b, Abou Na’ila.Ka’b les invita dans sa forteresse, et les accueillit.Sa femme lui demanda «  J’entends une voix m’indiquant que sa présence est suivie de sang qui va se répandre , et Ka’b lui répondit «  Ils ne sont rien de plus que mon frère Muhammad Ibn Maslama et mon frère adoptif Abou Na’ila.Un homme généreux devrait répondre à un appel de nuit même s’il est appelé à être tué ». Muhammad Ibn Maslama vint avec deux hommes ( certains rapporteurs mentionnent que ces hommes étaient ‘Abou Ibn Jabr, Al-Harith Ibn Aous et Abbad Ibn Bishr).
Alors Muhammad Ibn Maslama vint avec deux hommes et leur ordonna «  Lorsque Ka’b viendra , je lui toucherai les cheveux et les sentirai et lorsque vous verrez que je tiens sa tête , dépouillez le.Je vous laisserai ensuite sentir sa tête » .Ka’b Ibn Al-Ashraf vint emmitouflé dans ses vêtements et diffusa du parfum.
Muhammad Ibn Maslama dit «  Je n’ai jamais senti une meilleure fragrance que celle-ci ».Ka’b répondit «  Je dispose des meilleures femmes parmi les Arabes qui savent comment utiliser les meilleurs parfums ».Muhammad Ibn Maslama demanda à Ka’b «  M’autoriserais-tu à sentir ta tête ? » Ka’b acquiesça .Muhammad la sentit et la fit sentir à ses compagnons également. Alors il demanda à nouveau à Ka’b «  Est-ce que tu me laisserais la sentir encore ? » Ka’b acquiesça de nouveau.Alors Muhammad l’empoigna fortement, puis indiqua à ses compagnons «  Saisissez-le ! » Ainsi ils le tuèrent et retournèrent chez Le Prophète pour l’en informer. ‘Abou Rafi’ fut tué après Ka’b Ibn Al-Ashraf »  (Sahih Al Boukhari 5 :59 :369)}}
 
{{Quote|{{Bukhari|5|59|370}}|Rapporté par Al-Bara Ibn Azib : Le Messager d’Allah envoya un groupe de personnes chez Abou Rafi’.Abdoullah Ibn Atik pénétra dans sa maison en pleine nuit, alors qu’il dormait et le tua.
}}
 
{{Quote|{{Bukhari|5|59|371}}|Rapporté par Al-Bara Ibn Azib : Le Messager d’Allah envoya certains hommes parmi les Ansars (pour tuer ) chez Abou Rafi’ le Juif, et désigna ‘Abdoullah Ibn Atik comme leur chef.Abou Rafi’ avait l’habitude d’offenser le Messager d’Allah et aidait ses ennemis contre lui.Il vivait dans son château sur les terres du Hijaz.Lorsque ses hommes approchaient du château , au moment du coucher du soleil , et que les gens avaient ramené leur bétail dans leurs habitations.Abdoullah (Ibn Atik) dit à ses compagnons » Asseyez vous à vos endroits respectifs.Je vais essayer de jouer un tour au gardien de sorte que je pourrai entrer dans le château ».Alors  Abdoullah  s’avança vers le château , et lorsqu’il fut à proximité de la porte, il se couvrit avec ses vêtements, feignant de faire ses besoins.Les gens entraient et le gardien ( qu’Abdoullah considérait comme un des domestiques du château) se tourna vers lui en disant «  Ô serviteur d’Allah ! Entre si tu le souhaites, car je suis sur le point de fermer la porte ».Abdoullah ajouta à son récit «  Puis j’entrai (dans le château) et je me cachai.Certaines personnes restaient tard la nuit avec Abou Rafi’ en discussions courtoises dans une pièce.Lorsque ses compagnons de session nocturne s’en allèrent, je montai vers lui, et aussitôt j’ouvris et je refermai la porte de l’intérieur. Je me dis «  Pour peu que ces personnes se rendent compte de ma présence, ils ne pourront pas m’attraper jusqu’à ce que je l’ai tué » .Ensuite je le rejoignis  et le trouvai endormi dans une maison sombre parmi les membres de sa famille, et je ne pus identifier l’endroit où il se trouvait dans la maison.
Puis je criai « Ô Abou Rafi’ ! » Abou Rafi’ dit «  Qui est-ce ? » Je le lançai vers la source de la voix et le frappai avec mon épée, et , en raison de mon hésitation, je ne pus pas le tuer.Il cria fort, et je sortis de la maison et attendis pendant un moment, puis je retournai vers lui à nouveau et dit «  Quelle est cette voix Ô Abou Rafi’ ? » Il répondit «   Que ta mère soit maudite ! Un homme s’est introduit dans ma maison et m’a frappé avec une épée ! » Je le frappai encore durement mais je ne le tuai pas. Alors j’enfonçai le bout de la lame en plein dans son ventre (et appuya dessus) jusqu’à ce qu’elle lui toucha le dos, et je me rendis compte que je l’avais tué. Alors j’ouvris les portes une par une jusqu’à ce que j’atteignis  un escalier, et, pensant que j’avais atteint le sol, je fis un pas vers l’avant mais je tombai et je me cassai la jambe sous la pleine lune. Je serrai ma jambe avec un turban et repris chemin jusqu’à ce que je m’assis devant la porte et dis «  Je ne sortirai pas cette nuit tant que je n’ai pas la certitude de l’avoir tué ». Ensuite (au petit matin) lorsque le coq chanta, un héraut vint devant le mur et annonça la victime en déclarant «  J’annonce la mort d’Abou Rafi’, le marchand du Hijaz. »
Sur ce je revins vers mes compagnons et dis « Sauvons-nous, car Allah a tué Abou Rafi’ » Enfin, mes compagnons et moi nous rendîmes chez Le Prophète et nous lui racontâmes toute l’histoire. Il dit «  Allonge ta jambe cassée. » Je l’allongeai et il la frotta, et alors elle se remit comme si je n’avais jamais eu la moindre douleur » }}
 
{{Quote|{{Bukhari|5|59|372}}|Rapporté par Al-Bara : «  Le Messager d’Allah envoya ‘Abdoullah Ibn ‘Atik et ‘Abdoullah Ibn Outba’ avec un groupe d’hommes chez Abou Rafi’ ( pour le tuer). Ils prirent la route jusqu’à ce qu’ils s’approchèrent de son château, au moment où ‘Abdoullah Ibn Atik leur dit » Attendez (ici) ,pendant ce temps je vais y aller et voir » . Abdoullah dit plus tard » J’ai joué un mauvais tour pour entrer dans le château.Par chance, ils ont perdu une de leurs mules et sortirent en portant une torche pour la chercher. Je craignais qu’ils me reconnussent, donc je me couvris la tête et les jambes et fis semblant de faire mes besoins.Le gardien lança l'appel «  Quiconque veut entrer, qu’il vienne avant que je ferme la porte » Donc je vins et me cachai dans la cale d’une mule  près de la porte du château.Ils prirent leur souper avec Abou Rafi’ et passèrent la nuit à discuter.Puis ils retournèrent à leurs maisons. Lorsque les voix diminuèrent et que ne je détectai plus aucun mouvement, je sortis.  J’avais vu où le gardien avait déposé la clé du château ,dans un trou dans le mur.Je la pris et déverrouillai la porte du château, pensant «  Si ces gens me remarquent, je me sauverai facilement « .Alors je fermai toutes les portes de leurs maisons de l’extérieur tandis qu’ils étaient à l’intérieur, et je montai vers Abou Rafi’ en empruntant les escaliers. Je vis sa maison dans les ténèbres complètes avec la lumière éteinte, et je ne pouvais pas voir où l’homme était.
Alors je l’appelai «  Ô Abou Rafi’ ! » Il répondit «  Qui est-ce ? » Je me dirigeai vers la voix et l’attaquai.Il poussa un cri fort mais mon attaque était inutile. Alors je vins vers lui , faisant semblant de l’aider , en disant d’un ton de voix différent «  Que se passe-t-il Ô Abou Rafi’ ? » Il dit «  N’es-tu pas surpris ?Malheur à ta mère ! Un homme est venu vers moi et m’a frappé avec une épée ! » Alors je le visai encore et le frappai, mais le coup fut encore raté ,alors Abou Rafi’ cria fort et sa femme se réveilla.
Je vins encore et changeai ma voix comme si je venais pour l’aider et je trouvai Abou Rafi’ allongé de tout son corps sur le dos, puis je lui enfonçai l’épée dans le ventre et appuyai dessus jusqu’à ce que j’entendis le bruit d’un os se casser. Ensuite je sortis , plein d’étonnement et pris l’escalier  pour descendre , mais j’en tombai et me cassai la jambe.Je me bandai la jambe et je me rendis vers mes compagnons en boitant.
Je leur dis «  Allez annoncer une bonne nouvelle au Messager d’Allah  , mais je ne quitterai pas cet endroit tant que je n’aurai pas entendu la nouvelle de la mort d’Abou Rafi’ » Lorsque le jour se leva , un héraut funeste traversa les murs et déclara  «  Je vous informe  de la mort d’Abou Rafi’ » Je me levai et repris chemin sans sentir la moindre douleur jusqu’à ce que je rattrapa mes compagnons avant qu’ils aient pu trouver Le Prophète à qui je communiquai la bonne nouvelle »}}
 
{{Quote|{{Bukhari|4|52|264}}|Rapporté par Al-Bara Ibn Azib : Le Messager d’Allah envoya un groupe parmi les hommes des Ansars pour tuer Abou-Rafi. L’un d’eux pris la route et entra dans la forteresse de leur ennemi. Cet homme dit «  Je me cachai dans une étable où étaient leurs animaux .Ils fermèrent les portes de la forteresse.Plus tard ils perdirent un de leurs ânes, alors ils se rendirent à sa recherche.Je les suivis, feignant de le chercher aussi avec eux.Ils trouvèrent l’âne et rentrèrent avec dans leur forteresse.J’en profitai pour entrer également.Ils fermèrent la porte du fort pendant la nuit, et gardèrent leurs clés dans une petite fenêtre où je pouvais les voir. Lorsqu’ils furent tous endormis, je pris les clés et ouvris la porte du fort et vins vers Abou Rafi’ et dis «  Ô Abou Rafi’ ».Quand il me répondit, je me dirigeai vers la voix et le frappa.Il cria et je sortis pour revenir, faisant semblant d’être l’un de ses assistants.  Je dis «  Ô Abou Rafi’ », changeant l’intonation de ma voix.Il me demanda «  Que veux-tu ; malheur à ta mère ? » Je lui demandai «  Que t’arrive-t-il ? » Il dit «  Je ne sais pas, quelqu’un est venu et m’a frappé ».Alors je lui enfonçai mon épée dans le ventre et la poussa fortement jusqu’à ce qu’elle touche ses os.Puis je sortis, complètement hagard et me dirigeai vers une de leurs échelles pour descendre  mais je tombai et me foula la jambe. Je me rendis vers mes compagnons et dis «  Je ne m’en irai pas tant que je n’entendrai pas les femmes se lamenter » .Ainsi je restai jusqu’à ce que j’entendis les femmes pleurer  Abou Rafi’, le marchand du Hijaz.Lorsque je me levai, je ne sentis plus aucune douleur (et nous reprîmes la route) jusqu’à ce que nous vînmes auprès du Prophète et l’informâmes.}}
 
{{Quote|Bukhari vol.5 book 59 chapter 15|2=« Le meurtre d’Abou Rafi’, ‘Abdoullah Ibn Abi Al Houqaiq, qui était aussi appelé Salam Ibn Abi Al Houqaiq qui habitait à Khaybar, certains disaient qu’il vivait dans son château sur les terres du Hijaz. Az-Zouri disait «  Il (=Abou Rafi’) a été tué après Ka’b Ibn Al-Ashraf « «}}
 
{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=482-484}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=273-276}}|Le meurtre de Sallam Ibn Abou’l- Houqaiq :
 
Lorsque la bataille du fossé et les problèmes des Bani Qourayza prirent fin, le sujet de Sallam Ibn Abou’l Houqayq connu comme Abou Rafi vint à l’ordre du jour en lien avec ceux qui avaient rassemblé les différentes tribus contre le Messager d’Allah.À présent Aous avait tué Ka’b Ibn Al-Ashraf avant les évènements de Ouhoud en raison de son animosité envers le Messager d’Allah et parce qu’il avait monté des gens contre lui, en conséquence Khazraj demanda et reçut la permission du Messager d’Allah de tuer Sallam qui se trouvait à Khaybar.
Muhammad Ibn Mouslim Ibn Shihab Al-Zouhri ( de Abdoullah Ibn Ka’b Ibn Malik) me dit : Une des choses que Dieu a fait pour son Messager était que ces deux tribus des Ansars, des Aous et de Khazraj, se complétaient l’une l’autre comme deux étalons :Si les Aous faisaient quoi que ce soit en faveur du Messager d’Allah , les Khazrak diraient «  Ils n’auront pas le dessus sur nous aux yeux du Messager d’Allah et en Islam » et ils ne trouveraient pas le repos jusqu’à ce qu’ils aient accompli quelque chose de similaire.Si les Khazraj faisaient quoi que ce soit , les Aous disaient la même chose.
Lorsque les Aous tuèrent Ka’b en raison de son inimitié envers le Messager d’Allah : Les Khazraj utilisaient ces termes et se demandaient quel homme était aussi hostile envers le Messager d’Allah que Ka’b. Et ils se rappelaient Sallam qui était à Khaybar et demandaient et obtenaient la permission du Messager d’Allah de le tuer.
Cinq hommes parmi les Bani Salima des Khazraj vinrent vers lui : ‘Abdoullah Ibn ‘Atik ; Mas’oud Ibn Sinan ; ‘Abdoullah Ibn Ounays ; Abou Qatada Al-Harith Ibn Rib’i ; et Khouza’i Ibn Aswad , ainsi qu’un allié d’Aslam.Alors qu’ils prirent le départ , le Messager d’Allah désigna ‘Abdoullah Ibn ‘Atik comme leur chef, et il leur interdit de tuer les femmes ou les enfants.Lorsqu’ils arrivèrent à Khaybar ils se rendirent de nuit à la maison de Sallam , en ayant pris soin de fermer chaque porte des chambres des personnes parmi les résidents.
À présent il se trouvait dans une chambre supérieure accessible par une échelle.Ils montèrent à l’échelle jusqu’à ce qu’ils atteignirent la porte et demandèrent la permission d’entrer.Sa femme sortit et demanda qui ils étaient et ils lui dirent qu’ils étaient des arabes en quête de fournitures.Elle leur répondit que l’homme qu’ils cherchaient était ici et qu’ils pouvaient entrer.Lorsqu’ils entrèrent ils  verrouillèrent la porte de la chambre sur elle et eux-mêmes craignant moins que quelque chose dusse venir entre eux et lui.Sa femme poussa un hurlement et l’avertit de leur présence, si bien qu’ils coururent vers lui avec leurs épées tandis qu’il était sur son lit. La seule chose qui les guidait dans les ténèbres était sa blancheur comme une couverture égyptienne. Lorsque sa femme hurla l’un de nous pointa sa lame vers elle ; alors il se rappela l’interdiction du Messager d’Allah de tuer les femmes et rengaina son épée : autrement ils en auraient fini avec elle cette nuit.Lorsqu’ils l’eurent frappé avec leurs épées ‘Abdoullah Ibn Ounays poussa son épée dans son ventre  jusqu’à ce qu’elle le traverse complètement, tandis qu’il disait « ça suffit, ça suffit ».
Ils sortirent .Dès lors ‘Abdoullah Ibn ‘Atik avait une mauvaise vue, et tomba de l’échelle puis se tordit le bras gravement, et nous dûmes le porter jusqu’à un cours d’eau où ils se cachèrent.Les gens allumèrent des lampes et allèrent à leur recherche dans toutes les directions jusqu’à désespérer de les trouver,  ils retournèrent vers leur maître et se rassemblèrent autour de lui pendant qu’il rendait l’âme.
Ils se demandèrent comment ils pouvaient savoir si l’ennemi de Dieu était mort et l’un d’eux se porta volontaire pour y aller et vérifier : donc il y alla et se mélangea avec les gens.
Il leur dit «  J’ai trouvé sa femme et des Juifs rassemblés autour de lui.Elle avait une lampe dans la main et le dévisageait en disant «  Par Dieu je suis sûre d’avoir entendu la voix d’Abdullah Ibn ‘Atik. Puis je me dis que j’avais du me tromper  et pensai «  Comment Ibn ‘Atik peut être dans cette contrée ? » Puis elle se tourna vers lui, regarda son visage et dit «  Par le Dieu des Juifs il est mort ! » Je n’avais jamais entendu de mots plus doux que ceux-ci.
Puis il vint vers eux et les informa , et ils portèrent leur compagnon et l’emmenèrent chez le Messager d’Allah et lui dirent qu’ils avaient tué l’ennemi de Dieu.Ils se disputèrent devant lui à propos de qui parmi eux l’avait tué, chacun s’attribuant le mérite.Le Messager demanda à voir leurs épées , il les observa et dit «  C’est l’épée d’Abdoullah Ibn Ounays qui l’a tué ; je peux voir des traces de chair dessus »
Hassan Ibn Thabit mentionne le meurtre de Ka’n et Sallam disant :
 
Seigneur, quelle équipe courageuse tu as rencontrée,
Ô Ibnou’l-Houqayq et Ibnou’l-Ashraf !
Ils vinrent à toi avec des épées tranchantes,
Vifs comme des lions dans leurs fourreaux enchevêtrés,
Jusqu’à ce qu’ils vinrent à toi dans ta demeure,
Et t’ont fait goûté à la mort avec leur épées funestes,
Cherchant la victoire de la religion de leur prophète
Quelconque en soit le prix.
}}
 
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VII|ISBN=0-88706-344-6|year=1987|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=W. Montgomery Watt|editor2=M. V. McDonald|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up|pages=99-100}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=493-495}}|Le meurtre d’Abou Rafi Le Juif :
 
Abou Ja’far ( At-Tabari) dit : Cette année , il est annoncé  que le meurtre d’Abou Rafi’ eut lieu.La raison de ce meurtre était qu’il avait pris le parti de Ka’b Al-Ashraf contre le Messager de Dieu.Le Messager de Dieu a dit d’envoyer ‘Abd Allah Ibn ‘Atik contre lui en plein milieu du mois de Joumada Al-Akhirah ( qui commençait le 19 Novembre 624).
Selon Haroun Ibn Ishaq Al-Hamdani—Mous’ab Ibn Miqdam—Isra’il—Abou Ishaq—Al Bard’ : Le Messager de Dieu envoya certains des Ansars sous le commandement d’Abd Allah Ibn Ouqbah ou ‘Abd Allah Ibn ‘Atik contre Abou Rafi’ le Juif qui était dans le Hijaz.Abou Rafi’ avait l’habitude  d’insulter et de faire du tort au Messager de Dieu.Il vivait dans sa forteresse du Hijaz. Lorsque la fête des musulmans touchait à sa fin, comme le soleil se couchait et que les gens récupéraient leurs troupeaux, ‘Abd Allah  Ibn ‘Ouqbah ou ‘Abd Allah Ibn ‘Atik dit aux autres «  Restez où vous êtes, et je vais aller amadouer le garde , en espérant qu’il me laisse entrer » Il réussit à pénétrer les lieux et , lorsqu’il était près de la porte, il s’enveloppa dans son manteau tandis qu’il se rassurait.Les autres personnes étaient entrées et le gardien l’appela «  Toi là , si tu veux entrer, alors entre , car je vais fermer la porte » « J’entrai «  il dit «  et je me cachai dans l’enclos d’un âne »
Lorsque tout le monde fut à l’intérieur, l’homme ferma la porte et accrocha les clés sur un piquet en bois.J’allai vers les clés, les pris et ouvris la porte.Abou Rafi’ se tenait en compagnie de ses hôtes en plein souper, et lorsque ses invités quittèrent les lieux je m’approchai de lui.À chaque fois que j’ouvrais une porte , je la refermais derrière moi de l’intérieur, me disant intérieurement «  s’ils s’aperçoivent de ma présence, ils ne pourront pas m’atteindre avant que je le tue » Lorsque je fus près de lui, il était dans une pièce sombre avec sa famille.Comme je ne savais pas où il était exactement dans la pièce, je dis «  Abou Rafi’ ! » et il répondit «  Qui est là ? » je me précipitai vers le son et lui donnai un coup avec mon épaule, mais j’étais dans un état de confusion et je ne touchai rien.Il poussa un cri et je quittai la pièce mais restai à portée de main. Alors je revins et dis «  Quel était ce bruit Abou Rafi’ ? » « Mince » dit-il «  il y a un homme dans la maison qui m’a frappé avec son épée » alors je le frappai et l’assaillis à plusieurs reprises mais je ne pus pas le tuer, donc je lui enfonçai le bout de mon épée dans l’estomac jusqu’à ce qu’il sortit par son dos.À cet instant , je savais que je l’avais tué, et je rouvris les portes une par une jusqu’à atteindre un escalier.Pensant que j’avais atteint le sol , je posai mon pied mais je tombai et me cassai la jambe à la lueur de la pleine lune.Je bandai ma jambe avec un turban  et repris mon chemin.Finalement, me retrouvant assis devant la porte, je me dis «  Par Dieu, je ne partirai pas cette nuit tant que je saurais pas si je l’ai tué ou pas »Alors le coq chanta , et le héraut annonçant sa mort se leva au dessus du mur et dit «  J’annonce la mort d’Abou Rafi’ , le bienfaiteur des gens du Hijaz » J’allai chez mes compagnons et dis «  Délivrance ! Dieu a tué Abou Rafi’ » Puis je me rendis chez Le Prophète et lui communiqua la nouvelle, et il dit «  Étends ta jambe ! » Lorsque je l’étendis, il la caressa , et c’était comme si je n’avais jamais eu aucune douleur »
Abou Ja’far (At-Tabari) dit : Concernant Al-Waqidi, il affirme que cette expédition envoyée par le Messager de Dieu contre Abou Rafi’ Sallam Ibn Al Houqayd avait été effectuée au cours de la quatrième année de l’Hégire pendant le mois de Dhoul-Hijjah ( qui commence le 4 May 626) et ceux qui s’y rendirent et le tuèrent étaient Abou Qatada , ‘Abd Allah Ibn ‘Atik, Mas’oud Ibn Sinan, Al-Aswad Ibn Khouza’i et ‘Abd Allah Ibn Ounays.
Selon Ibn Houmayd—Salamah—Ibn Ishaq : Sallam Ibn Abi Al-Houqayq , qui était Abou Rafi’ était l’un de ceux qui avaient rassemblé les coalisés contre le Messager de Dieu.
Al-Aws avait tué Ka’b Ibn Al-Ashraf avant la bataille de Ouhoud en raison de son inimitié envers le Messager de Dieu et pour avoir monté les gens contre ce dernier, ainsi Al-Khazraj demanda la permission au Messager de Dieu de tuer Sallam Ibn Abi Al-Houqayq, qui se trouvait à Khaybar et le Messager de Dieu approuva.
}}
 
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VII|ISBN=0-88706-344-6|year=1987|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=W. Montgomery Watt|editor2=M. V. McDonald|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up|pages=102-103}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=496-497}}|Lorsque sa femme cria que nous étions ici, l’un d’eux allait lever son épée sur elle ; alors nous nous sommes rappelés l’interdiction du Prophète et il rangea son épée.
<nowiki>Sans quoi , il l’aura découpée au cours de la nuit. » Assez !Assez ! »Nous sortîmes immédiatement.’Abd Allah Ibn ‘Atik avait une mauvaise vue et il tomba dans l’allée des escaliers, se foulant gravement la jambe.Nous l’aidâmes à se lever, l’emmenâmes à une de leurs sources d’eau et y entrâmes.Ils(=nos poursuivants) allumèrent des torches et nous cherchèrent dans chaque coin et recoin , mais à la fin ils abandonnèrent tout espoir de nous trouver et revinrent chez leur maître, se rassemblant autour de lui alors qu’il gisait allongé en train de mourir.Nous nous dîmes » Comment allons nous savoir que l’ennemi de Dieu est mort ? » L’un de nous dît «  Je vais aller vérifier pour vous » Il partit et se mélangea à la foule.Il dît plus tard «  Je l’ai trouvé avec des gens parmi les Juifs , et avec sa femme, qui tenait une lampe dans sa main et le regardait .Alors elle s’adressa à eux «  Par Dieu j’ai reconnu la voix d’Ibn ‘Atik , mais je pense que je me suis trompée et je me suis dit «  Comment Ibn ‘Atik peut être sur ces terres ? » Puis elle se tourna vers lui en le regardant et dît « Par le Dieu des Juifs, il est mort »Je n’avais jamais entendu de mots plus satisfaisants, dît notre compagnon.</nowiki>
« Il revint vers nous et nous mis au courant de l’évènement.Nous portâmes notre compagnon blessé, allâmes chez le Messager de Dieu et lui dîmes que nous avions tué l’ennemi de Dieu.Nous étions en désaccord en sa présence à propos du meurtre d’Ibn Abi Al-Houqayq, chacun de nous revendiquant de l’avoir fait.Le Messager de Dieu dît alors « Apportez vos épées «  et quand nous lui apportâmes il les regarda et dît «  Cette épée d’Abd Allah Ibn Ounays l’a tué.Je peux voir les marques laissées par les os dessus. »
|See Also Ishaq:483}}
 
===L'assassinat de Ka’b bin Ashraf===
 
{{Quote|{{Bukhari|3|45|687}}|Jabir Ibn ‘Abdoullah dit : Le Messager d’Allah ( la paix et la bénédiction d’Allah sur lui) a dit «  Qui tuera Ka’b Ibn Al-Ashraf car il a offensé Allah et son Messager ? » Muhammad Ibn Maslama (se leva et) dit «  Je le tuerai ».Ainsi Muhammad Ibn Maslama alla vers Ka’b et dit «  Je veux un prêt d’un ou deux wasqs de graines »( le wasq est unité de mesure du poids ; 1 wasq est égal à 60 sa’.Selon les hanafites , c’est équivalent à 195.69 kg ou 201.72 litres, tandis que d’autres juristes considèrent qu’il est équivalent à 130.32 kg ou 164.88 litres.Le sa’ est la quantité mesurée par quatre fois la contenance des deux mains, d’environ 2.10 livres de la nourriture la plus généralement en usage dans la région où l’on réside, telle que le blé, l’orge, les dattes, le riz , le raisin sec, le fromage etc…).Ka’b dît « Donne moi en garantie tes femmes » Muhammad Ibn Maslama dît « Comment pouvons-nous donner nos femmes en garantie, alors que tu es le plus beau des hommes parmi les Arabes ? » Il dît «  Alors donne moi tes fils en garantie ».Muhammad dît «  Comment pouvons-nous donner nos fils en garantie , vu que les gens vont les exploiter car ils ont été donnés en garantie pour un ou deux wasqs de graines ?C’est une honte pour nous.Mais nous te donnerons nos armes en garantie »Alors Muhammad Ibn Maslama lui fît la promesse qu’il irait vers lui la prochaine fois.Ils (Muhammad Ibn Maslama et ses compagnons) vinrent à lui comme promis et l’assassinèrent.Ensuite ils se rendirent chez Le Prophète ( la paix et la bénédiction d’Allah soient sur lui ) et l’en informèrent.}}
 
{{Quote|{{Bukhari|4|52|270}}|Jabir Ibn ‘Abdoullah a dit : Le Prophète dît «  Qui est prêt à tuer Ka’b ibn Al-Ashraf , celui qui a offensé Allah et Son Messager ? » Muhammad Ibn Maslama dît «  Ô Messager d’Allah !! Souhaites-tu que je le tue ? » Il acquiesça. Alors Muhammad Ibn Maslama se rendit chez lui (c’est-à-dire Ka’b) et dît «  Cette personne (c’est-à-dire Le Prophète)  nous a confié une mission et nous a demandé l’aumône. » Ka’b répondît «  Par Allah, vous en aurez marre de lui » Muhammad lui répondît «  Nous l’avons suivi, donc nous n’aimons pas l’abandonner jusqu’à ce que voyions le terme de cette affaire » Muhammad Ibn Maslama continua à parler de cette façon jusqu’à ce qu’il eut la possibilité de le tuer. }}
 
{{Quote|{{Bukhari|4|52|271}}|Jabir a dit : Le Prophète a dit «  Qui est prêt à tuer Ka’b Ibn Ashraf( c’est-à-dire un Juif) » Muhammad Ibn Maslama répondît «  Aimerais-tu que je le tue ? » Le Prophète acquiesça.Muhammad ibn Maslama dît «  Alors autorise moi à dire ce que je veux » Le Prophète répliqua «  Je t’autorise ».
}}
 
{{Quote|{{Bukhari|5|59|369}}|Jabir Ibn Abdoullah dit : Le Messager d’Allah a dit « Qui est volontaire pour tuer Ka’b Ibn Al-Ashraf , qui a insulté Allah et son Messager ? »Sur ce Muhammad Ibn Maslama se leva en disant «  Ô Messager d’Allah ! Voudrais-tu que je le tue ? » Le Prophète dît «  Oui » Muhammad ibn Maslama dît «  Alors autorise moi à dire une (fausse) chose ( c’est-à-dire pour tromper Ka’b).Le Prophète dît , «  Tu peux le dire » Alors Muhammad Ibn Maslama se rendit chez Ka’b et dît «  Cet homme (c’est-à-dire Muhammad) nous demande une Sadaqa (c’est-à-dire la Zakat ) , et il nous a causé des problèmes, et je suis venu pour t’emprunter quelque chose ».Sur ce Ka’b dît «  Par Allah, tu en auras marre de lui !! » Muhammad Ibn Maslama dît » Maintenant que nous l’avons suivi , nous ne voulons pas le quitter à moins et jusqu’à ce que nous voyons comment sera sa fin.Maintenant nous voulons que tu nous prêtes une ou deux portions de viande de chameau ». (Il existe certaines différences entre les rapporteurs du récit concernant un ou deux portions de viande de chameau) Ka’b dît «  Oui (je vous les prêterai) mais vous devriez me donner quelque chose en garantie. » Muhammad Ibn Maslama et ses compagnons dirent «  Que veux-tu ? » Ka’b répondit «  Donnez moi vos femmes en garantie » Ils dirent «  Comment pouvons-nous te donner nos femmes en garantie alors que tu le plus bel homme parmi les Arabes ? » Ka’b dît «  Alors donnez moi vos fils en garantie » , ils dirent «  Comment pouvons-nous te donner nos fils en garantie ?Plus tard les gens les exploiteront en disant qu’untel et untel a été donné en garantie contre un morceau de viande de chameau.Cela nous causerait un grand tort, mais nous allons te donner nos armes » Muhammad Ibn Maslama et ses compagnons promirent à Ka’b que Muhammad reviendrait vers lui.Il revint chez Ka’b au cours de  la nuit avec le frère adoptif de Ka’b, Abou Na’ila. Ka’b les invita dans sa forteresse , et il alla les accueillir.Sa femme lui demanda «  Où vas-tu par cette heure de la nuit ? » Ka’b répondit «  Muhammad Ibn Maslama et son frère adoptif viennent d’arriver » Sa femme dît «  J’entends une voix comme s’il était accompagné de sang prêt à couler.Ka’b dît « Il s’agit uniquement de mon frère Muhammad Ibn Maslama et mon frère adoptif Abou Na’ila. Un homme généreux se doit de répondre à un appel la nuit même s’il s’agit d’une invitation à être tué ».Muhammad Ibn Maslama vint avec deux hommes.(Certains rapporteurs du récit mentionnent les personnes comme étant ‘Abou Ibn Jadr Al Harith Ibn Aous et Abbad Ibn Bishr).Alors Muhammad Ibn Maslama vint accompagné de deux hommes , et leur donna l’ordre suivant «  Lorsque Ka’b viendra, je lui toucherai et lui sentirai les cheveux , et lorsque vous verrez que j’aurai saisi sa tête, emparez-vous de lui.Je vous laisserai sentir sa tête. » Ka’b Ibn Al-Ashraf vint vers eux , emmitouflé dans ses vêtements et diffusant du parfum.Muhammad Ibn Maslama dît «  Je n’ai jamais senti meilleure fragrance que celle-ci.Ka’b répondit «  J’ai les meilleurs femmes Arabes qui savent comment utiliser le parfum de haute qualité » Muhammad Ibn Maslama demanda à Ka’b «  M’autoriseras-tu  à sentir tes cheveux ? «  Ka’b dît « Oui ».Muhammad les sentit et les fit sentir à ses compagnons également.Alors il demanda encore à Ka’b «  Me laisseras-tu (sentir ta tête) ? » Ka’b dît « Oui » .Alors Muhammad le saisît fortement, et dît (à ses compagnons) «  Saisissez-le ! » Ainsi ils le tuèrent et retournèrent chez Le Prophète et l’en informèrent. (Abou Rafi’) fut tué après Ka’b Ibn Al-Ashraf »}}
 
{{Quote|{{Muslim|19|4436}}|Il a été raconté, sous l’autorité de Jabir que le Messager d’Allah (la paix et la bénédiction soient sur lui ) a dit : «  Qui tuera Ka’b Ibn Ashraf ?  Il a dit du mal d’Allah l’Exalté, et de son Messager ».Muhammad Ibn Maslama dît «  Messager d’Allah , souhaites-tu que je le tue ? » Il dît « Oui » Il dît »Permets moi de prononcer des mots qui me plaisent «  Il dît «  Dis ce que tu veux » Ainsi Muhammad Ibn Maslama se rendit chez Ka’b et lui parla, faisant allusion à leur ancienne amitié  et dît «  Cet homme (en faisant allusion au Prophète) a décidé de récolter des aumônes chez nous et nous a fait supporter une dure épreuve.Lorsqu’il entendit cela , Ka’b dît «  Par Allah vous rencontrerez encore plus de problèmes chez lui ».Muhammad Ibn Maslama dît « Sans aucun doute , nous sommes devenus ses partisans et nous ne voulons pas l’abandonner jusqu’à ce que nous voyions quelle tournure son cas prendra.Je souhaite que vous m’accordiez un prêt. » Il dît «  Que donnerez vous en garantie ? » Il dît «  Que veux-tu ? » Il répondit «  Donnez moi vos femmes » Il lui répondit «  Tu es le plus beau des Arabes ; allons-nous vraiment te donner nos femmes en garantie ? » Il dît «  Donnez moi vos enfants en garantie «  Il dît « L’un de nos fils pourrait abuser de nous en justifiant que nous avons été donné en garantie pour deux wasqs de dattes, mais nous pouvons donner nos armes en garantie. » Il dît : « Très bien « Ensuite Muhammad Ibn Maslama promît qu’il irait le voir avec Harith, Abou ‘Abd Ibn Jabr and Abbad Ibn Bishr. Puis ils vinrent et l’appelèrent pendant la nuit.Il vint les voir. Soufyan dît que tous les rapporteurs du récit sauf ‘Amr ont déclaré que sa femme a dit «  J’entends une voix qui semble comme la voix d’un meurtrier »Il dît «  C’est seulement Muhammad Ibn Maslama et son frère adoptif, Abou Na’ila.
Lorsqu’un gentilhomme est appelé au cours de la nuit, même si c’est pour être transpercé avec une lance, il se doit de répondre à l’appel.
Muhammad dît à ses compagnons » Lorsqu’il se baissera , je passerai mes mains en direction de sa tête et quand je le saisirai subitement , vous devrez exécuter votre devoir ».Donc lorsqu‘il s’abaissa et que l’autre tint son manteau sous son bras, ils lui dirent «  Nous sentons une très belle odeur émanant de toi » Il dît « Oui, j’ai avec moi une maîtresse qui est la plus aguerrie en fragrance parmi les femmes d’Arabie » Il dît «  Permets moi de sentir( l’odeur de ses cheveux ) » Il dît «  Oui vous pouvez sentir » .Alors il l’attrapa et sentit ses cheveux. Ensuite il dît «  Permets moi de le sentir à nouveau » Puis il saisit subitement sa tête et dît à ses compagnons «  Faites votre travail » et ils le tuèrent.  }}
 
{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=368-369}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=57-58}}|Ka’b Ibn Malik a dit :
Ils ont laissé Ka’b prostré là,
(Après sa chute Al-Nadir  a été transporté)
Épée en main nous l’avons découpé
Sur ordre de Muhammad lorsqu’il envoya secrètement la nuit,
Le frère de Ka’b aller chez Ka’b.
Il le séduisit et l’abattit par tromperie
Mahmoud était digne de confiance, chauve.
 
Hassan Ibn Thabit, mentionnant le meurtre de Ka’b et de Sallam Ibn Abou’l Houqayq dît :
 
Quelle belle équipe tu rencontras Ô Ibnou’l Houqayq,
Et toi aussi Ibnou’l-Ashraf,
Voyageant de nuit avec leur épées
Chauves comme des lions dans leur antre de la jungle
Jusqu’à ce qu’ils vinrent chez toi dans tes quartiers
Et te firent goûter la mort avec leurs épées funestes
Cherchant la victoire pour la religion de leur prophète
Considérant leurs vies et richesse comme négligeables.
}}
 
{{Quote|{{Tabari|7|p. 97}}{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VII|ISBN=0-88706-344-6|year=1987|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=W. Montgomery Watt|editor2=M. V. McDonald|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up|page=97}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=491}}<br>See Also Ishaq 368|Nous l’avons soulevé [ Ka’b , ayant été tué ] et l’avons emporté chez le Messager de Dieu à la tombée de la nuit.Il était en train de prier , alors nous l’avons salué et il vint nous voir.Nous lui dîmes que l’ennemi de Dieu avait été tué, il cracha sur la blessure de notre compagnon et nous retournâmes auprès de nos familles respectives.Le matin suivant , les Juifs étaient effrayés suite à notre attaque de l’ennemi de Dieu et il n’y avait pas un seul Juif là bas qui ne craignait pas pour sa vie.
}}
 
{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=364-368}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=51-56}}|Le meurtre de Ka’b Ibn Al-Ashraf :
Après la défaite des Qouraysh lors de la bataille de Badr , le Messager avait envoyé Zayd Ibn Haritha vers les quartiers inférieurs  et ‘Abdoullah Ibn Rawaha  vers les hauts quartiers , pour communiquer aux musulmans de Médine la victoire de Dieu et que les polythéistes avaient été tués. ‘Abdoullah Ibn al Moughith Ibn Abou Bourda Az-Zafari et ‘Abdoullah Ibn Abou Bakr Ibn Muhammad Ibn ‘Amr Ibn Hazm et ‘Asim Ibn ‘Oumar Ibn Qatada et Salih Ibn Abou Oumama Ibn Sahl me donnèrent chacun une partie de l’histoire suivante :
Ka’b Ibn Al-Ashraf qui était un des membres des Tayyi’ de la sous branche des Bani Nabhan, dont la mère était membre de la tribu des Bani An-Nadir,  lorsqu’il entendit les nouvelles , il dît «  Est-ce vrai ? Est-ce que Muhammad a vraiment tué ceux que ces deux hommes mentionnent ? » (C’est-à-dire Zayd et ‘Abdoullah Ibn Rawaha ).Ce sont les nobles des Arabes et des hommes de rang royal ; Par Dieu , si Muhammad a fait massacrer ces gens « ils valent mieux morts plutôt que vivants ».
Lorsque l’ennemi de Dieu eut la certitude que la nouvelle était vraie , il quitta la ville et alla à La Mecque pour rester avec Al-Mouttalib Ibn Abou Wada’a Ibn Doubayra Ash-Sahmi , qui était marié à ‘Atika bint Abou’l-‘Is Ibn Oumayya Ibn ‘Abdou Shams Ibn ‘Abdou Manaf. Elle l’emmena et le divertit avec hospitalité.Il commença à invectiver le Messager d’Allah et à réciter des vers dans lesquels il se lamentait des Qouraysh qui avaient été jetés dans le puit après avoir été massacrés pendant la bataille de Badr.Il récitait de la poésie.
Ensuite il composa des vers galants d’une nature insultante sur les femmes musulmanes.Le Messager d’Allah dit (selon ce que ‘Abdoullah Ibn Al Moughith Ibn Abou Bourda  me dit) «  Qui me débarrassera d’Ibnou’l Ashraf ? »Muhammad Ibn Maslama, frère des Bani Abdou’l Ashhal , dît «  Je vais m’occuper de lui pour toi, Ô Messager de Dieu , je vais le tuer »
Il dît « Fais ainsi si tu en es capable » Ainsi Muhammad Ibn Maslama y retourna et attendit pendant trois jours sans manger ni boire, sauf ce qui lui était absolument nécéssaire.Lorsque le Messager en fut informé , il le fit venir et lui demanda pour quelle raison il avait cessé de boire et de manger.Il répondit qu’il lui avait donné une garantie  et qu’il ne savait pas s’il serait capable de l’honorer.Le messager d’Allah dît «  Tout ce qui t’incombe est que tu dois essayer » Il dît «  Ô Messager d’Allah , Nous aurons à dire des mensonges » Il répondit «  Dis ce que tu veux, car tu es dispensé de dire la vérité dans cette affaire » Ce sur quoi lui et Silkan Ibn Salama Ibn Waqsh qui était Abou Na’ila , l’un des Bani ‘Abdoul-Ashhal, frère adoptif de Ka’b , et ‘Abbad Ibn Bishr Ibn Waqsh , et Al-Harith Ibn Aous Ibn Mou’adh des Bani ‘Abdoul-Ashhal et Abou ‘Abs Ibn Jabr des Bani Haritha avaient conspiré ensemble et envoyé Silkan chez l’ennemi de Dieu , Ka’b Ibn Ashraf , avant qu’ils se rendirent chez lui.
Il lui parla pendant un moment et ils se récitèrent mutuellement de la poésie, car Silkan aimait la poésie. Alors il dît « Ô Ibn Ashraf, je suis venu te voir à propos d’un sujet dont je veux te parler et à propos duquel je souhaite que tu gardes le secret » «  Très bien «  répondit-il.Il poursuivit «L’arrivée de cet homme est une grande épreuve pour nous.Cela a provoqué l’hostilité des Arabes et ils sont en train de se liguer contre nous.Les routes sont devenues infranchissables si bien que nos familles sont dans le besoin et souffrent de la privation, et nous et nos familles sont en grande détresse » Ka’b répondit «  Par Allah , je persiste Ô Ibn Salama , que les choses dont je t’avertis vont se produire » Silkan lui dît «  Je veux que tu nous vendes de la nourriture et nous te donnerons une garantie de sécurité et tu feras des affaires fructueuses dans ce domaine » Il répondit «  Est-ce que tu me donneras tes fils comme garantie?» Il dît «  Tu nous insultes.J’ai des amis qui partagent mon opinion et je vais les amener chez toi de sorte que tu pourras faire des affaires avec eux et agir généreusement, et nous te donnerons assez d’armes comme garantie solide. » Le but de Silkan était qu’il ne fasse pas attention à la vue d’armes lorsqu’ils les leurs apporteraient. Ka’b répondit « Les armes sont une bonne garantie » Ce sur quoi Silkan retourna chez ses compagnons, leur raconta ce qui s’était passé, et leur donna l’ordre de prendre leurs armes.Ensuite ils s’en allèrent, se réunirent et rendirent visite au Messager d’Allah.
 
Thaur Ibn Zayd , d’Ikrima , d’Ibn ‘Abbas me dît que le Messager marchait avec eux depuis Baqi’oul-Gharqad.Puis il les envoya en disant «  Allez-y au nom de Dieu ; Dieu les aide » Ceci étant dit , il retourna dans sa maison.À présent c’était une nuit de pleine lune et ils reprirent leur route  jusqu’à atteindre son château, et Abou Na’ila l’appela à voix haute.Il venait juste de se marier , et il s’était mis sous sa couverture, et sa femme en avait pris le bout et dît «  Tu es en guerre, et ceux qui sont en guerre ne sortent pas à cette heure » Il répondit « C’est Abou Na’ila .S’il m’avait trouvé en train de dormir qu’il ne m’aurait pas réveillé » Elle lui répondit «  Par Dieu , je peux sentir le mal dans sa voix » Ka’b répondit « Même si l’appel était pour recevoir un coup de poignard un homme courageux se doit d’y répondre ».
Puis il descendit et leur parla pendant un moment, tandis qu’ils discutaient avec lui.
Ensuite Abou Na’ila dît «  Nous accompagnerais-tu pour une promenade chez Shi’b Al-‘Ajouz, si bien que nous pourrions parler le reste de la nuit ? » , « Si vous voulez » leur répondit-il, donc ils sortirent pour marcher ensemble ; et après un instant  Abou Na’ila passa sa main dans ses cheveux.Ensuite il sentit sa main et dît «  Je n’ai jamais senti quelque chose d’aussi bon » Ils marchèrent davantage et il fît la même chose au point où Ka’b ne suspecta rien de mauvais.Ensuite après un silence il le fit une troisième fois , et poussa un cri «  Châtiez l’ennemi de Dieu !! «  Ainsi ils le frappèrent, et leurs épées s’affrontèrent au dessus de lui sans effet.Muhammad Ibn Maslama dît «  Je me souvins de ma dague lorsque j’ai vu que nos épées étaient inutiles et je l’ai saisi.Pendant ce temps l’ennemi de Dieu avait fait tellement de bruit que chaque forteresse  autour de nous montrait des lumières.Je l’enfonçai dans la partie inférieure de son corps, puis je l’abaissai jusqu’à atteindre ses parties intimes, et l’ennemi de Dieu tomba au sol.
Al-Harith avait été blessé , soit à la tête soit au pied, l’une de nos épées l’avait touché. Nous nous quittâmes les lieux ,passant devant les Bani Oumayaa Ibn Zayd  et ensuite les Bani Qourayza et Bou’ath jusqu’à ce que nous nous rendîmes chez les Harra de Al ‘Ourayd.Notre ami Al-Harith traînait derrière , affaibli par la perte de sang ,donc nous l’attendîmes pendant un moment jusqu’à ce qu’il monta, suivant nos pas.Nous le portâmes et l’amenâmes vers le Messager d’Allah à la fin de la nuit.Nous le saluâmes alors qu’il était en train de prier , et il vint nous voir , et nous l’informâmes que nous avions tué l’ennemi de Dieu.Il cracha sur les blessures de notre camarade et nous retournâmes auprès de nos familles respectives.Notre assaut sur l’ennemi de Dieu jeta la terreur parmi les Juifs , et il n’y eut pas de Juif à Médine qui ne craignit pas pour sa vie. »
}}
 
{{Quote|Ibn Sa'd, Vol. 2, P. 35-37|La cause du meurtre de Ka'b bin Ashraf  était qu'il était un poète qui avait l'habitude de composer des poèmes satiriques contre Le Prophète, La bénédiction d'Allah soit sur lui, et ses compagnons, et montait régulièrement les polythéistes contre eux , et les offensaient....Ainsi il lui fît couper la tête et l'emmena avec eux. Lorsqu'ils atteignirent Baqi' al-Gharqad, ils firent le Takbir(Allah est Le Plus Grand). L'apôtre d'Allah, qu'Allah le bénisse, passa sa nuit en prières. Lorsqu'ils entendirent le Takbir (Allah est Le Plus Grand) ils le prononcèrent aussi. Le Prophète comprit alors qu'ils l'avait tué.Lorsqu'ils se rendirent auprès du messager d'Allah,qu'Allah le bénisse ; il dît : Soyez chanceux Ils répondirent: Toi aussi ! Ô Apôtre d'Allah!!. Ils jetèrent sa tête devant lui. Il(Le Prophète) loua Allah pour ce meurtre.
}}
 
===La tentative d'assassinat  d'Abu Sufyan===
 
Abou Soufyan était le commandant des forces mecquoises.
 
{{Quote|{{Tabari|7|p. 97}}{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VII|ISBN=0-88706-344-6|year=1987|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=W. Montgomery Watt|editor2=M. V. McDonald|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up|pages=147-150}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=542-545}}|2=La mission de ‘Amr Ibn Oumayyah contre Abou Soufyan :
 
L’histoire de ‘Amr Ibn Oumayyah al-Damn, lorsqu’il fût envoyé par le Messager d’Allah pour tuer Abou Soufyan Ibn Harb.
Lorsque les hommes que le Prophète avait envoyé à ‘Adal et Al-Qarah furent tués à al-Rji’ et que les nouvelles vinrent au Messager d’Allah, il envoya ‘Amr Ibn Oumayyah al-Damn et un des Ansars à La Mecque, leur ordonnant de tuer Abou Soufyan Ibn Harb.
Selon Ibn Houmayd , d’après Salamah Ibn Al-Fadl, d’après Muhammad Ibn Ishaq, d’après Ja’far Ibn Al-Fal Ibn al-Hasan Ibn ‘Amr Ibn Oumayyah Al-Damri,d’après son père, d’après son grand-père, c’est-à-dire ‘Amr Ibn Oumayyah, le récit est le suivant : Après la mort de Khoubayb et de ses compagnons , le Messager d’Allah m’envoya avec un des Ansars, disant «  Rendez-vous chez Abou Soufyan Ibn Harb et tuez le » Mon compagnon et moi prirent la route.J’avais un chameau tandis que lui non, et il avait une faiblesse au pied , donc je le portai sur mon chameau jusqu’à ce que nous atteignîmes la vallée de Ya’jaj. Puis nous attachâmes notre chameau au pied d’un ravin et escaladâmes.Je dis à mon compagnon «  Viens avec moi dans la maison d’Abou Soufyan, comme je vais le tuer.Tu montes la garde , et si une patrouille vient ou que quelque chose te met en alerte , retourne au chameau , monte dessus , retourne à Médine, et rends toi auprès du Messager d’Allah et dis lui ce qui s’est passé.Tu peux me laisser à mon sort , car je connais bien le chemin, je suis brave et j’ai des jambes solides ».
Lorsque nous fûmes rentrés à La Mecque j’avais avec moi comme une seconde plume d’aigle ,c’est-à-dire sa dague ,  qui était prête à tuer quiconque se dresserait devant moi.Mes compagnons me dirent «  Commencerions nous par faire le tawaf ( = sept fois la circumambulation autour de la Ka’ba) et prier deux rak’ahs ? » Je lui répondis «  Je connais mieux  les gens de La Mecque que toi.Lorsqu’il fait nuit, ils aspergent leurs jardins avec de l’eau et s’y assoient ; et je suis plus connu ici que le loup blanc « 
Mais il continua de m’enquiquiner jusqu’à ce que nous nous rendîmes à la Ka’ba, fîmes le tawaf, et priâmes deux rak’ahs. Lorsque nous sortîmes nous passâmes devant un groupe d’hommes assis ensemble, et l’un d’eux me reconnut et m’interpella du plus fort de sa voix «  C’est ‘Amr Ibn Oumayyah ! » Les Mecquois se précipitèrent sur nous, disant «  Par Allah, ‘Amr Ibn Oumayyah n’est pas venu ici dans un but bienveillant ! Par le Dieu par lequel nous jurons, il n’est jamais venu ici sauf dans des desseins malveillants ! » (‘Amr était un coupe-jarret et un desperado avant d’accepter l’Islam)
Ils prirent la route à notre poursuite  et je lui dis « Allons nous-en !C’est justement ce dont je redoutais ! Nous n’arriverons jamais jusque chez Abou Soufyan , donc sauvons notre peau »
Nous nous enfuîmes à toute vitesse, empruntâmes le chemin des collines, et nous cachâmes dans une grotte, où nous passâmes la nuit. De cette façon nous les distançâmes, et ils durent revenir sans nous.Alors que nous entrâmes dans la grotte, je cachai l’entrée avec des pierres, disant à mon compagnon «  Attendons jusqu’à ce que les huées et les cris s’évanouissent ; ils vont certainement partir à notre recherche le reste de la nuit et toute la journée de demain jusqu’au soir » J’étais toujours dans la grotte quand , par Dieu ,’Outhman Ibn Malik Ibn ‘Oubayd Allah  Al-Taymi apparut chevauchant fièrement son cheval.Il s’approchait de plus en plus jusqu’au point où il atteignit l’entrée de la grotte où nous étions.Je dis à mon compagnon «  C’est Ibn Malik.Par Dieu, s’il nous voit, il va informer tout le monde à La Mecque de notre présence ! » Alors je sortis et je le poignardai à la poitrine  avec ma dague.Il poussa un cri que tous les Mecquois entendirent  et ils vinrent vers lui pendant que je retournai à ma cachette, rentrai à l’intérieur et dis à mon compagnon «  Reste où tu es ! » Les Mecquois se précipitèrent en direction du cri, et le trouvèrent à l’article de la mort.Ils lui demandèrent  qui l’avait blessé » ‘Amr Ibn Oumayyah «  il répondit avant de mourir.Ils n’arrivèrent pas à trouver où nous étions, et dirent simplement «  Par Dieu , nous savions qu’il n’était pas venu pacifiquement » La mort de leur compagnon fit obstacle à leur recherche ,car ils l’emportèrent.Nous restâmes dans la grotte pendant deux jours jusqu’à ce que la chasse prit fin et ils se rendirent à Al-Tan’im où la croix de Khoubayb était.Mon compagnon me dît «  Devons nous retirer Khoubayb de cette croix ? Où est-il ? » Je dis «  Tu le vois par ici » il répondit » Très bien » je dis «  mais laisse moi m’en occuper , et reste à bonne distance de moi »  La croix était surveillée par un garde , donc je dis à l’Ansar «  si tu crains quoi que ce soit, va en direction du chameau , prends le et retourne chez le Messager d’Allah et raconte lui ce qui s’est passé » Je me rendis rapidement à la croix de Khoubayb ,le déliai , et le portai sur mon dos, mais j’avais à peine fait quarante pas qu’ils me surprirent .Aussitôt je le jetai au sol, et je n’oublierai jamais le bruit de son corps lorsqu’il tomba. Ils me coururent après  et je pris le chemin en direction de Al-Safra et réussis à les semer.Ils revinrent sur leurs pas, pendant que mon compagnon prit le chemin vers le chameau , le chevaucha  et retourna chez le Prophète en lui racontant ce qui nous était arrivé.Je continuai à pied jusqu’à ce que me trouvai au dessus de Ghalil Dajnan.C’est là que je rentrai dans une grotte avec mon arc et mes flèches.Tandis que j’étais à l’intérieur un grand homme borgne de la tribu des Banou Al-Dil Ibn Bakr vint guidant des moutons.Il dît «  Qui est là ? » et je répondis «  Un des Banou Bakr » Il dît «  Je suis des Banou Bakr , je suis un des Banou Al-Dil » Ensuite il s’allongea près de moi , et se mit à fredonner :
 
Je ne serai pas musulman aussi longtemps que je vivrai
Et je ne croirai pas dans la foi des musulmans.
 
Je dis «  Tu verras bientôt ! » Un peu avant que le bédouin s’endormit et commença à ronfler, je m’approchai de lui et le tuai de la façon la plus effrayante que personne n’ai jamais fait.Je me penchai sur lui, collai le bout de mon arc dans son œil voyant, et l’enfonçai jusqu’à ce qu’il atteignit l’arrière de son coup.Après quoi je pris la fuite comme une bête apeurée et je pris les grands chemins comme un aigle , fuyant pour sauver ma vie.D’abord j’arrivai dans tel et tel village , puis à Rakoubah, et puis à Al-Naqi’.A cet endroit il y avait deux Mecquois que Qouraysh avait envoyés pour espionner comment les choses se déroulaient avec le Messager d’Allah.Je les reconnus et les appelai à se rendre. » Devrions-nous nous rendre auprès de toi ? » Qu’ils dirent ; alors je décochai une flèche sur l’un d’eux et le tua, et ensuite j’appelai l’autre à se rendre.Il obtempéra et je l’attachai et l’emmenai chez le Messager d’Allah.
 
Selon Houmayd , d’après Salamah , d’après Ibn Ishaq , d’après Soulayman Ibn Wardan , d’après son père, d’après ‘Amr Ibn Oumayyah : Lorsque je vins à Médine, je passai devant des anciens des Ansars «  Par Allah «  dirent-ils «  c’est ‘Amr Ibn Oumayyah ! » Des garçons entendirent ce qu’ils disaient et se précipitèrent chez le Messager d’Allah pour lui dire.J’avais attaché les mains de mes prisonniers ensembles  avec la corde de mon arc, et le Messager d’Allah le regarda et se mit à rire au point où on pouvait voir ses dents du fonds. Ensuite il me posa des questions et je lui dis ce qui s’était passé. » Bon travail » qu’il dît et il pria pour ma bénédiction.}}
 
{{Quote|{{Tabari|7|p. 97}}{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VII|ISBN=0-88706-344-6|year=1987|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=W. Montgomery Watt|editor2=M. V. McDonald|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up|pages=28-30}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=421-422}}<br>See Also Ishaq:289|2=L’histoire de la Grande Bataille de Badr dans la lettre de ‘Ourwah :
 
Selon ‘Ali Ibn Nasr Ibn ‘Ali and ‘Abd Al-Warith Ibn ‘Abd As-Samad Ibn ‘Abd Al-Warith, d’après ‘Abd As-Samad Ibn ‘Abd Al-Warith, d’après son père, d’après Aban Al ‘Attar-Hisham Ibn ‘Urwah «  ‘Urwah a écrit à ‘Abd Al-Malik Ibn Marwan ce qui suit :
Tu m’as écrit pour me demander à propos d’Abou Soufyan ainsi que les circonstances de son expédition.Abou Soufyan Ibn Harb vint de Syrie avec à sa tête presque soixante dix cavaliers de tous les clans de Qouraysh.Ils avaient fait du commerce en Syrie et ils venaient tous ensemble avec leur argent et leurs marchandises.Le Messager d’Allah et ses compagnons en furent informés.C’était après que le combat eût éclaté entre eux et que des gens furent tués, incluant Ibn Al-Hadrami à Nakhlah et certains parmi les Qouraysh avait été faits prisonniers, incluant l’un des fils d’Al-Moughirah et leur mawla(=tuteur ) Ibn Kaysan.Les responsables étaient ‘Abd Allah Ibn Jahsh et Waqid, les confédérations de l’équipe des ‘Adi Ibn Ka’b, ensemble avec d’autres compagnons du Messager d’Allah que ce dernier avait envoyés avec ‘Abd Allah Ibn Jahsh. Cet incident avait provoqué une situation de guerre entre le Messager d’Allah et les Qorayshites et c’était le début de l’affrontement au cours duquel ils s’infligèrent mutuellement des dommages et des victimes, cela prit place avant qu’Abou Soufyan et ses compagnons eurent pris la route en direction de la Syrie.
Par la suite Abou Soufyan et les cavaliers de Qouraysh qui étaient avec lui revinrent de Syrie, en suivant les routes côtières.Lorsque le Messager d’Allah en fut informé ,il appela tous ses compagnons et leur parla de la richesse qu’ils possédaient et de leur nombre réduit.Les musulmans partirent sans le moindre équipement avec Abou Soufyan et ses cavaliers.Ils ne pensaient pas qu’ils représentaient un butin facile et ne voyaient pas qu’il y aurait une grande bataille lorsqu’ils se rencontreraient.C’est à ce propos que Dieu révéla «  Et vous avez désiré que d’autres gens armés fassent partie des vôtres ».
Lorsque Abou Soufyan entendit que les compagnons du Messager d’Allah étaient sur le point de l’intercepter , il envoya aux Qorayshites le message suivant : «  Muhammad et ses compagnons vont intercepter notre caravane , donc protégez votre marchandise «  Lorsque les Qorayshites entendirent cela , vu que tous les clans de Ka’b Ibn Lou’ayy étaient représentés dans la caravane d’ Abou Soufyan , les gens de La Mecque se précipitèrent vers celle-ci.Les corps des hommes furent tirés des clans compris dans les Banu Ka’b Ibn Lou’ayy mais ne contenaient aucun membre du clan de ‘Amir, sauf pour certains du sous clan de Malik Ibn Hisl. Ni le Messager d’Allah ni ses compagnons n’entendirent quoi que ce soit concernant cette force venue de La Mecque jusqu’à ce que Le Prophète atteignit Badr, qui était sur la route de ces cavaliers de Qoraysh qui avaient pris la route côtière en direction de la Syrie.Abou Soufyan se replia alors de Badr et resta sur la route côtière, car il craignait une embuscade à Badr.}}
 
===Le meurtre d'Asma' Bint Marwan===
 
{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=675-676}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=636-638}}|L’aventure  de ‘Oumayr Ibn ‘Adiy pour tuer ‘Asma Bint Marwan.
Elle appartenait aux Banou Oumayya Ibn Zayd.Lorsque Abou ‘Afak fut tué elle montra son mécontentement. D’après ’Abdoullah Ibn Al-Harith Al-Foudayl , d’après son père , il dît qu’elle était mariée à un homme des Banu Khatma appelé Yazid Ibn Zayd.Insultant l’Islam et ses adeptes elle dît :
Je méprise les Banu Malik et les Al-Nabit,
Et les ‘Aouf et les Banu Al-Khazraj.
Vous obéissez à un étranger qui n’est pas des vôtres,
Un qui n’est ni de Mourad ni de Madhhij.
Attendez-vous quelque bien de lui après les meurtres de vos chefs
Comme un affamé attendant le bouillon d’un cuisinier ?
N’y a-t-il pas un fier homme qui l’attaquerait par surprise
Et taira les espoirs de ceux qui attendent quelconque objet de lui ?
 
Hassan Ibn Thabit lui répondit :
Les Banu Wa’il les Banu Waqif et les Khatma
Sont inférieurs aux Banu Al-Khazraj.
Lorsqu’elle appelait le malheur sur elle-même pendant ses lamentations,
Car la mort est en chemin.
Elle a suscité un homme d’origine glorieuse,
Noble dans ses sorties et ses entrées.
Avant minuit il la fit baigner dans son sang, morte
Et ne lui a fait subir aucune culpabilité.
 
Lorsque le Messager d’Allah entendit ce qu’elle avait dit, il dît «  Qui me débarrassera de la fille de Marwan ? «  ‘Umayr Ibn ‘Adiy Al Khatmi qui était avec lui l’entendit et cette même nuit il alla dans sa maison et la tua.Au matin il vint chez le Messager d’Allah et lui dît ce qu’il avait fait et le Messager d’Allah lui dît «  Tu as aidé Allah et son Messager Ô ‘Umayr ! » Lorsqu’il demanda s’il aurait à supporter quelque conséquence fâcheuse, le Messager d’Allah dît «  Deux boucs ne se cogneront pas mutuellement la tête la concernant » , puis ‘Umayr rentra parmi les siens.
À présent il y avait une grande agitation parmi les Banu Khatma ce jour-ci concernant l’affaire de Bint Marwan.Elle avait cinq fils, et lorsque ‘Umayr se rendit chez eux sur ordre du Messager d’Allah, il dît « J’ai tué Bint Marwan, une des Banu Khatma.Résistez moi si vous le pouvez ; ne me faîtes pas attendre ».C’était le premier jour où l’Islam était devenu puissant parmi les Banu Khatma ; avant cela , ceux qui étaient musulmans se cachaient.Le premier d’entre eux à accepter l’Islam était ‘Umayr Ibn ‘Adiy qui était appelé «  Le Lecteur » et ‘Abdoullah Ibn Aous et Khuzayma Ibn Thabit.Le jour suivant que Bint Marwan fut tuée les hommes des Banu Khatma devinrent musulmans parce qu’ils avaient vu la puissance de l’Islam.
}}
 
{{Quote|Ibn Sa`d, Vol. 2, p. 31|2=Le Bataillon (=Sariyyah) de ‘Umayr Ibn ‘Adi
 
 
Alors se forma le bataillon de ‘Umayr Ibn ‘Adi Ibn Kharashah Al-Khatmi contre ‘Asma Bint Marwan, des Banu Umayyah Ibn Zayd, lorsqu’il restait cinq nuits jusqu’au mois de Ramadan, au début du dix neuvième mois depuis l’Hégire du Messager d’Allah.’Asma était la femme de Yazid Ibn Zayd Ibn Hisn Al-Khatmi.Elle avait l’habitude d’insulter l’Islam, d’offenser le Prophète et de monter les gens contre lui.Elle composait des vers.’Umayr Ibn Adi vint vers elle au cours de la nuit et entra dans sa maison.Ses enfants dormaient autour d’elle.Elle était en train d’allaiter l’un d’eux.Il la cherchait avec sa main parce qu’il était aveugle, et sépara l’enfant de la mère.Il enfonça son épée dans sa poitrine jusqu’à ce qu’elle transperça son dos. Ensuite il présida la prière du matin avec Le Prophète à Médine.Le Messager d’Allah lui dît «  As-tu massacré la fille de Marwan ? » Il dît «  Oui.Y a-t-il quelque chose de plus que je dois faire ? »Il (Muhammad) dît «  Non .Deux boucs se frapperont mutuellement à son propos » C’était le premier mot que j’avais entendu du Messager d’Allah.Le Messager d’Allah l’appela ‘Umayr, basir =« Le Voyant »}}
 
===Le meurtre du Roi du frère de  Doumah===
 
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|pages=58-59}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|pages=108-109}}|Lorsque le Messager d’Allah atteignit Tabuk, Yuhannagh Ibn Ru’bah, gouverneur d’Aylah, vint à lui, fit un traité avec lui, et lui offra la capitation. Les gens de Jarba’ et Adhruh paièrent aussi la capitation, et le Messager d’Allah écrit un document pour chacun d’entre eux, document qui est toujours en leur possession.
Lorsque le Messager d’Allah convoqua Khalid Ibn Al-Walid et l’envoya chez Ukaydir à Doumah, c’était Ukaydir Ibn ‘Abd Al-Malik , un homme de Kindah qui était un roi de Doumah et un chrétien. Le Messager d’Allah dît à Khalid qu’il le trouverait en train de chasser des vaches sauvages. Khalid Ibn al-Walid avançait à cheval jusqu’à ce qu’il devint perceptible depuis sa forteresse.C’était une nuit d’été, à la lumière de la lune, et Ukaydir était sur le toit de sa terrasse avec sa femme.Les vaches sauvages frottaient la porte du palace avec leurs cornes pendant toute la nuit.Sa femme lui demanda s’il avait déjà vu quelque chose comme cela, il lui répondit « Non en effet ». «  Qui le permettrait ? » Il répondit «  Personne »Il descendit et appela son cheval, qui était sellé.Un groupe d’hommes de sa famille, parmi eux son frère Hassan, prirent leurs lances de chasse, montèrent sur leurs chevaux et partirent.Sur leur chemin ils rencontrèrent la cavalerie du Messager d’Allah, et Ukaydir fut saisi et son frère Hassan fut tué.Hassan portait une robe soyeuse de brocart tissée avec de l’or en forme de feuilles de dattier.Khalid s’enroula avec et l’envoya chez le Messager d’Allah avant son arrivée.
}}
 
===L'assassinat de 'Amr Ibn Jihash===
 
{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=438}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=192}}|L’un des membres de la famille de Yamin m’a dit que le Messager d’Allah avait dit à Yamin «  As-tu vu la façon dont ton cousin m’a traité et ce qu’il a proposé ? » Ce sur quoi Yamin donna de l’argent à un homme pour tuer ‘Amr Ibn Jihash et il le tua en effet , selon leurs propos.
}}


===L'assassinat de Khalid Ibn Sufyan===
{{Quote|{{Bukhari|5|59|369}}|Narrated Jabir bin 'Abdullah: Allah's Apostle said, "Who is willing to kill Ka'b bin Al-Ashraf who has hurt Allah and His Apostle?" Thereupon Muhammad bin Maslama got up saying, "O Allah's Apostle! Would you like that I kill him?" The Prophet said, "Yes," Muhammad bin Maslama said, "Then allow me to say a (false) thing (i.e. to deceive Kab). "The Prophet said, "You may say it." Then Muhammad bin Maslama went to Kab and said, "That man (i.e. Muhammad demands Sadaqa (i.e. Zakat) from us, and he has troubled us, and I have come to borrow something from you." On that, Kab said, "By Allah, you will get tired of him!" Muhammad bin Maslama said, "Now as we have followed him, we do not want to leave him unless and until we see how his end is going to be. Now we want you to lend us a camel load or two of food." (Some difference between narrators about a camel load or two.) Kab said, "Yes, (I will lend you), but you should mortgage something to me." Muhammad bin Mas-lama and his companion said, "What do you want?" Ka'b replied, "Mortgage your women to me." They said, "How can we mortgage our women to you and you are the most handsome of the 'Arabs?" Ka'b said, "Then mortgage your sons to me." They said, "How can we mortgage our sons to you? Later they would be abused by the people's saying that so-and-so has been mortgaged for a camel load of food. That would cause us great disgrace, but we will mortgage our arms to you." Muhammad bin Maslama and his companion promised Kab that Muhammad would return to him. He came to Kab at night along with Kab's foster brother, Abu Na'ila. Kab invited them to come into his fort, and then he went down to them. His wife asked him, "Where are you going at this time?" Kab replied, "None but Muhammad bin Maslama and my (foster) brother Abu Na'ila have come." His wife said, "I hear a voice as if dropping blood is from him, Ka'b said. "They are none but my brother Muhammad bin Maslama and my foster brother Abu Naila. A generous man should respond to a call at night even if invited to be killed." Muhammad bin Maslama went with two men. (Some narrators mention the men as 'Abu bin Jabr. Al Harith bin Aus and Abbad bin Bishr). So Muhammad bin Maslama went in together with two men, and sail to them, "When Ka'b comes, I will touch his hair and smell it, and when you see that I have got hold of his head, strip him. I will let you smell his head." Kab bin Al-Ashraf came down to them wrapped in his clothes, and diffusing perfume. Muhammad bin Maslama said. " have never smelt a better scent than this. Ka'b replied. "I have got the best 'Arab women who know how to use the high class of perfume." Muhammad bin Maslama requested Ka'b "Will you allow me to smell your head?" Ka'b said, "Yes." Muhammad smelt it and made his companions smell it as well. Then he requested Ka'b again, "Will you let me (smell your head)?" Ka'b said, "Yes." When Muhammad got a strong hold of him, he said (to his companions), "Get at him!" So they killed him and went to the Prophet and informed him. (Abu Rafi) was killed after Ka'b bin Al-Ashraf."}}


{{Quote|[https://quranx.com/Hadith/AbuDawud/Hasan/Hadith-1244 Abu Dawud 1249] (removed from the USC-MSA edition)|Raconté par ‘Abd Allah Ibn Unais :
{{Quote|{{Bukhari|5|59|370}}|Narrated Al-Bara bin Azib: Allah's Apostle sent a group of persons to Abu Rafi. Abdullah bin Atik entered his house at night, while he was sleeping, and killed him.}}


Le Messager d’Allah ( la paix et la bénédiction d’Allah soient sur lui) m’envoya chez Khalid Ibn Soufyan Al-Houdhail. C’était en direction de ‘Uranah et ‘Arafat.Il (Le Prophète) dît «  Va et tue le.Je le vis lorsque l’heure de la prière de l’après-midi ( salat-oul ‘Asr) eut lieu.Je dis «  Je crains que si un combat a lieu entre lui (Khalid Ibn Soufyan) et moi , cela puisse retarder la prière.Je me mis à marcher vers lui pendant que j’étais en train de prier en faisant un signe.Lorsque je m’approchai de lui, il me dît «  Qui es-tu ? » Je répondis «  Un homme parmi les Arabes ; J’ai appris que tu étais en train de réunir (une armée) pour cet homme (c’est-à-dire Le Prophète) .En conséquence je suis venu vers toi en rapport à ce sujet »Il dît « je suis partisan de cette tâche » J’ai ensuite marché avec lui pendant un long moment ; lorsque je me suis senti à l’aise, je le dominai avec mon épée jusqu’à ce qu’il soit raide mort.}}
{{Quote|{{Bukhari|5|59|371}}|Narrated Al-Bara bin Azib:Allah's Apostle sent some men from the Ansar to ((kill) Abu Rafi, the Jew, and appointed 'Abdullah bin Atik as their leader. Abu Rafi used to hurt Allah's Apostle and help his enemies against him. He lived in his castle in the land of Hijaz. When those men approached (the castle) after the sun had set and the people had brought back their livestock to their homes. Abdullah (bin Atik) said to his companions, "Sit down at your places. I am going, and I will try to play a trick on the gate-keeper so that I may enter (the castle)." So 'Abdullah proceeded towards the castle, and when he approached the gate, he covered himself with his clothes, pretending to answer the call of nature. The people had gone in, and the gate-keeper (considered 'Abdullah as one of the castle's servants) addressing him saying, "O Allah's Servant! Enter if you wish, for I want to close the gate." 'Abdullah added in his story, "So I went in (the castle) and hid myself. When the people got inside, the gate-keeper closed the gate and hung the keys on a fixed wooden peg. I got up and took the keys and opened the gate. Some people were staying late at night with Abu Rafi for a pleasant night chat in a room of his. When his companions of nightly entertainment went away, I ascended to him, and whenever I opened a door, I closed it from inside. I said to myself, 'Should these people discover my presence, they will not be able to catch me till I have killed him.' So I reached him and found him sleeping in a dark house amidst his family, I could not recognize his location in the house. So I shouted, 'O Abu Rafi!' Abu Rafi said, 'Who is it?' I proceeded towards the source of the voice and hit him with the sword, and because of my perplexity, I could not kill him. He cried loudly, and I came out of the house and waited for a while, and then went to him again and said, 'What is this voice, O Abu Rafi?' He said, 'Woe to your mother! A man in my house has hit me with a sword! I again hit him severely but I did not kill him. Then I drove the point of the sword into his belly (and pressed it through) till it touched his back, and I realized that I have killed him. I then opened the doors one by one till I reached the staircase, and thinking that I had reached the ground, I stepped out and fell down and got my leg broken in a moonlit night. I tied my leg with a turban and proceeded on till I sat at the gate, and said, 'I will not go out tonight till I know that I have killed him.' So, when (early in the morning) the cock crowed, the announcer of the casualty stood on the wall saying, 'I announce the death of Abu Rafi, the merchant of Hijaz. Thereupon I went to my companions and said, 'Let us save ourselves, for Allah has killed Abu Rafi,' So I (along with my companions proceeded and) went to the Prophet and described the whole story to him. "He said, 'Stretch out your (broken) leg. I stretched it out and he rubbed it and it became All right as if I had never had any ailment whatsoever."}}


{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|pages=121-122}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|pages=156-157}}|bn Humayd, d’après Salamah , d’après Muhammad Ibn Ishaq, d’après Muhammad Ibn Ja’far Ibn Az-Zoubayr, d’après ‘Abdallah Ibn Unays : 
{{Quote|{{Bukhari|5|59|372}}|Narrated Al-Bara: Allah's Apostle sent 'Abdullah bin 'Atik and 'Abdullah bin 'Utba with a group of men to Abu Rafi (to kill him). They proceeded till they approached his castle, whereupon 'Abdullah bin Atik said to them, "Wait (here), and in the meantime I will go and see." 'Abdullah said later on, "I played a trick in order to enter the castle. By chance, they lost a donkey of theirs and came out carrying a flaming light to search for it. I was afraid that they would recognize me, so I covered my head and legs and pretended to answer the call to nature. The gatekeeper called, 'Whoever wants to come in, should come in before I close the gate.' So I went in and hid myself in a stall of a donkey near the gate of the castle. They took their supper with Abu Rafi and had a chat till late at night. Then they went back to their homes. When the voices vanished and I no longer detected any movement, I came out. I had seen where the gate-keeper had kept the key of the castle in a hole in the wall. I took it and unlocked the gate of the castle, saying to myself, 'If these people should notice me, I will run away easily.' Then I locked all the doors of their houses from outside while they were inside, and ascended to Abu Rafi by a staircase. I saw the house in complete darkness with its light off, and I could not know where the man was. So I called, 'O Abu Rafi!' He replied, 'Who is it?' I proceeded towards the voice and hit him. He cried loudly but my blow was futile. Then I came to him, pretending to help him, saying with a different tone of my voice, ' What is wrong with you, O Abu Rafi?' He said, 'Are you not surprised? Woe on your mother! A man has come to me and hit me with a sword!' So again I aimed at him and hit him, but the blow proved futile again, and on that Abu Rafi cried loudly and his wife got up. I came again and changed my voice as if I were a helper, and found Abu Rafi lying straight on his back, so I drove the sword into his belly and bent on it till I heard the sound of a bone break. Then I came out, filled with astonishment and went to the staircase to descend, but I fell down from it and got my leg dislocated. I bandaged it and went to my companions limping. I said (to them), 'Go and tell Allah's Apostle of this good news, but I will not leave (this place) till I hear the news of his (i.e. Abu Rafi's) death.' When dawn broke, an announcer of death got over the wall and announced, 'I convey to you the news of Abu Rafi's death.' I got up and proceeded without feeling any pain till I caught up with my companions before they reached the Prophet to whom I conveyed the good news."}}


Le Messager d’Allah m’a appelé et m’a dit «  J’ai appris que Khalid Ibn Soufyan Ibn Noubayb Al-Houdhali est en train de constituer une force armée pour m’attaquer.Il est soit à Nakhlah soit à ‘Uranah , donc rends toi chez lui et tue le »Je répondis «  Ô Messager d’Allah décris le moi si bien que je pourrai le reconnaître » Il dît «  Lorsque tu le verras il te fera penser à Satan. Un signe (certain) entre lui et toi est que lorsque tu le verras tu sentiras une frémissement » Je sortis ,mis ma main sur ma ceinture, jusqu’à ce que je vins à lui pendant qu’il était dans son palanquin avec des femmes, cherchant un endroit où faire halte au moment de la prière de l’après-midi.Lorsque je le vis , je vis que la description que le Messager d’Allah avait faite correspondait.J’avançai vers lui, mais craignant qu’il y ait une tension entre nous deux qui m’aurait distrait de la prière, donc je priai, faisant des mouvements avec ma tête  alors que je marchais vers lui.
{{Quote|{{Bukhari|4|52|264}}|Narrated Al-Bara bin Azib: Allah's Apostle sent a group of Ansari men to kill Abu-Rafi. One of them set out and entered their (i.e. the enemies) fort. That man said, "I hid myself in a stable for their animals. They closed the fort gate. Later they lost a donkey of theirs, so they went out in its search. I, too, went out along with them, pretending to look for it. They found the donkey and entered their fort. And I, too, entered along with them. They closed the gate of the fort at night, and kept its keys in a small window where I could see them. When those people slept, I took the keys and opened the gate of the fort and came upon Abu Rafi and said, 'O Abu Rafi. When he replied me, I proceeded towards the voice and hit him. He shouted and I came out to come back, pretending to be a helper. I said, 'O Abu Rafi, changing the tone of my voice. He asked me, 'What do you want; woe to your mother?' I asked him, 'What has happened to you?' He said, 'I don't know who came to me and hit me.' Then I drove my sword into his belly and pushed it forcibly till it touched the bone. Then I came out, filled with puzzlement and went towards a ladder of theirs in order to get down but I fell down and sprained my foot. I came to my companions and said, 'I will not leave till I hear the wailing of the women.' So, I did not leave till I heard the women bewailing Abu Rafi, the merchant pf Hijaz. Then I got up, feeling no ailment, (and we proceeded) till we came upon the Prophet and informed him."}}
Lorsque je fus en face de lui, il demanda qui j’étais et je répondis «  Un Arabe qui vient vers toi parce qu’il a entendu parler de toi et que tu réunis une armée contre son ami (c’est-à-dire Muhammad) », Il répondit «  Oui, je suis cet homme là »
Je marchai une courte distance vers lui et lorsqu’il fût possible, je le frappai avec mon épée et le tuai.Puis je partis, laissant ses femmes se jeter sur lui.Lorsque je revins chez le Messager d’Allah et que je saluai, il me regarda et demanda «  Est-ce que l’objectif est accompli ? » Je répondis » Je l’ai tué » , »Tu as dit la vérité » qu’il répondit .Ensuite il se leva et alla vers sa maison puis me tendit un bâton, en disant «  Garde ce bâton avec toi Ô ‘Abdallah Ibn Unays » Lorsque je sortis avec ,les gens me demandèrent quel était ce bâton.Je leur dis que le Messager d’Allah me l’avait donné et m’avait demandé de le garder avec moi.Ils me dirent de retourner le voir et de lui demander la raison à cela.Donc je retournai le voir et lui demandai » Ô Messager d’Allah , pour quelle raison m’as-tu donné ce bâton ? » Il répondit «  C’est un signe entre toi et moi pour le jour de la résurrection.Il y aura des hommes à ce moment qui porteront des bâtons attachés à leurs tailles (ce qu’on appelle « Al-Moutakhassiroune ») »
‘Abdallah , attacha en conséquence le bâton à son épée , où il resta avec lui jusqu’à sa mort , lorsqu’il ordonna que ce bâton soit attaché à son corps avec le linceul et enterré avec lui.
}}


===Le meurtre de Khoubaib===
{{Quote|Bukhari vol.5 book 59 chapter 15|“The killing of Abu Rafi’, ‘Abdullah bin Abi Al-Huqaiq and he was also called Salam bin Abi Al-Huqaiq who used to live in Khaibar, and some said the he used to live in his castle at the land of Hijaz. Az-Zhuri said, ‘He (Abu Rafi’) was killed after Ka’b bin Al-Ashraf.”}}


{{Quote|{{Bukhari|4|52|281}}|Rapporté par Abou Houraira :
{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=482-484}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=273-276}}|The Killing of Sallam ibn Abu'l-Huqayq:<br>
When the fight at the trench and the affair of the B. Qurayza were over, the matter of Sallam b. Abu'l-Huqayq known as Abu Rafi carne up in connexion with those who had collected the mixed tribes together against the apostle. Now Aus had killed Ka'b b. aI-Ashraf before Uhud because of his enmity towards the apostle and because he instigated men against him, so Khazraj asked and obtained the apostle's permission to kill Sallam who was in Khaybar.<br>
Muhammad b. Muslim b. Shihab al-Zuhri from Abdullah b. Ka'b b. Malik told me: One of the things which God did for His apostle was that
these two tribes of the Ansar, Aus and Khazraj, competed the one with the other like two stallions: if Aus did anything to the apostle s advantage Khazraj would say, 'They shall not have this superiority over us in the apostle's eyes and in Islam' and they would not rest until they could do something similar. If Khazraj did anything Aus would say the same.<br>
When Aus had killed Ka'b for his enmity towards the apostle: Khazraj used these words and asked themselves what man was as hostile to the apostle as Ka'b? And then they remembered Sallam who was in Khaybar and asked and obtained the apostle's permission to kill him.<br>
Five men of B. Salima of Khazraj went to him: 'Abdullah b. 'Atik; Mas'ud b. Sinan; 'Abdullah b. Unays; Abu Qatada al-Harith b. Rib'i; and Khuza'i b. Aswad, an ally from Aslam. As they left, the aposte appointed 'Abdullah b. 'Atik as their leader, and he forbade them to kill women or children. When they got to Khaybar they went to Sallam's house by night, having locked every door in the settlement on the inhabitants. Now he was in an upper chamber of his to which a (T. Roman) ladder led up. They mounted this until they came to the door and asked to be allowed to come in. His wife. came out and asked who they were and they told her that they were Arabs In search of supplies. She told them that their man was here and that they could come in. When we entered we bolted the door of the room on her and ourselves fearing lest something should come between us and him. His wife shrieked and warned him of us, so we ran at him with our swords as he was on his bed. The only thing that guided us in the darkness of the night was his whiteness like an Egyptian blanket. When his wife shrieked one of our number would lift his sword against her; then he would remember the apostle's ban on killing women and withdraw his hand; but or that we would have made an end of her that night. When we had smitten him With our swords 'Abdullah b. Unays bore down with his sword into his belly until it went right through him, as he was saying Qatni, qatni, i.e. It's enough.<br>
We went out. Now 'Abdullah b. 'Atik had poor sight, and fell from the ladder and sprained his arm severely, so we carried him until we brought him to one of their water channels and went into it. The people lit lamps and went in search of us in all directions until, despairing of finding us, they returned to their master and gathered round him as he was dying. We asked each other how we could know that the enemy of God was dead, and one of us volunteered to go and see; so off he went and mingled with the people. He said, 'I found his wife and some Jews gathered round him. She had a lamp in her hand and was peering into his face and saying to them 'By God, I certainly heard the voice of 'Abdullah b. 'Atik. Then I decided I must be wrong and thought "How can Ibn 'Atik be in this country?'" Then she turned towards him, looking into his face, and said, 'By the God of the Jews he is dead!' Never have I heard sweeter words than those.<br>
Then he came to us and told us the news, and we picked up our companion and took him to the apostle and told him that we had killed God's
enemy. We disputed before him as to who had killed him, each of us laying claim to the deed. The apostle demanded to see our swords and when he looked at them he said, 'It is the sword of 'Abdullah b. Unays that killed him; I can see traces of food on it.'<br>
Hassan b. Thabit mentioning the killing of Ka'b and Sallam said:<br>
:God,  what a fine band you met,
:O Ibnu'l-Huqayq and Ibnu'l-Ashraf!
:They went to you with sharp swords,
:Brisk as lions in a tangled thicket,
:Until they came on you in your dwelling
:And made you drink death with their swift-slaying swords,
:Looking for the victory of their prophet's religion
:Despising every risk of hurt.}}


Le Messager d’Allah envoya une expédition de dix hommes comme espions sous les leadership d’Asim Ibn Thabut Al-Ansari , le grand-père d’Asim Ibn Umar Al-Khattab. Ils prirent la route jusqu’à ce qu’ils atteignirent Hadaa, un endroit entre ‘Usfan et La Mecque, et la nouvelle de leur arrivée vint aux oreilles d’une branche de la tribu de Hudhail appelée Bani Lihyan. Environ deux cents hommes , qui étaient tous des archers, se précipitèrent pour suivre leurs traces  jusqu’à ce qu’ils trouvèrent l’endroit où ils avaient mangé des dattes qu’ils avaient emmenées avec eux de Médine.Ils dirent « Ce sont des dattes de Yathrib (c’est-à-dire Médine) » et ils continuèrent à suivre leurs traces lorsque ‘Asim et ses compagnons virent leurs poursuivants , ils montèrent sur une place élevée et les infidèles les encerclèrent. Les infidèles leurs dirent «  Descendez et rendez-vous,et nous promettons et vous garantissons que nous ne tuerons aucun d’entre vous » ‘Asim Ibn Thabit , le chef de l’expédition dît «  Par Allah ! Je ne descendrai pas sous la protection des infidèles.Ô Allah ! Envoie tes nouvelles au Prophète. Puis les infidèles leurs lancèrent des flèches jusqu’à faire d’Asim et de ses six hommes des martyrs, et trois hommes descendirent en acceptant leur promesse et la convention, et il y avait Khoubaib Al Ansari et Ibn Dathina et un autre homme.Donc, lorsque les infidèles les capturèrent, ils défirent les cordes de leurs arcs et les attachèrent. Lorsque le tiers (des captifs) dît «  C’est la première trahison.Par Allah !Je n’irai pas avec toi.Nul doute, notamment les martyrs, ont donné le bon exemple » Ensuite ils le tirèrent et essayèrent de le forcer à les accompagner, mais , comme il refusait , ils le tuèrent.Ils prirent Khoubaib et Ibn Dathina avec eux  et les vendirent (comme esclaves) à La Mecque (ainsi que tous ceux qui furent présents) après la bataille de Badr.Khoubaib fut acheté par les fils de Al-Harith Ibn ‘Amir Ibn Naufal Ibn ‘Abd Manaf.C’était Khoubaib qui avait tué Al-Harith Ibn ‘Amir le jour (de la bataille de Badr).Donc Khoubaib resta prisonnier avec ces gens.
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VII|ISBN=0-88706-344-6|year=1987|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=W. Montgomery Watt|editor2=M. V. McDonald|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up|pages=99-100}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=493-495}}|The Killing of Abu Rafi' the Jew:<br>
Abu Ja'far (al-Tabari) says: In this year, it is said, the killing of Abu Rafi' the Jew took place. The reason for his being killed was, it is said, that he used to take the part of Ka'b b. al-Ashraf against the Messenger of God. The Messenger of God is said to have sent 'Abd Allah b.'Atik against him in the middle of Jumada al-Akhirah of this year (which began November 19, 624).<br>
According to Harun b. Ishaq al-Hamdani--Mus'ab b. Miqdam--Isra'il--Abu Ishaq--al-Bard': The Messenger of God sent some of the Ansar under the command of 'Abd Allah b. 'Uqbah or 'Abd
Allah b. 'Atik against Abu Rafi' the Jew, who was in the Hijaz. Abu Rafi' used to injure and wrong the Messenger of God. He lived in his stronghold in the Hijaz. When the Muslim party drew close to it, as the sun was setting and the people were bringing their flocks back, 'Abd Allah b. 'Uqbah or 'Abd Allah b. 'Atik said to the others, "Stay where you are, and I will go and ingratiate myself with the doorkeeper, in the hope of gaining entrance." He went forward, and when he was close to the door, he wrapped himself up in his cloak as though he were relieving himself. Everybody else had gone in, and the doorkeeper called to him, "You there, if you want to come in, come in, because I want to shut the door." "I went in," he said, "and hid myself in a donkey pen. When everybody had come in, the man shut the door and hung up the keys on a wooden peg. I went to the keys, took them, and opened the door. Abu Rafi' had company that evening in some upper rooms, and when his guests left I went up to him. Every time I opened a door, I shut it again behind me from inside, saying to myself, 'If they become aware of me, they will not be able to reach me before I kill him.' When I reached him, he was in a dark room along with his family. As I did not know where he was in the room, I said, 'Abu Rafi'!' and he said, 'Who is that?' I rushed toward the sound and gave him a blow with my sword, but I was in a state of confusion and did not achieve anything. He gave a shout, and I left the room but remained close at hand. I then went in again and said, 'What was that noise, Abu Rafi'?' 'God damn it,' he said, 'there is a man in the house who has just struck me with his sword.' Then I hit him and covered him with wounds, but I could not kill him, so I thrust the point of my sword into his stomach until it came out through his back. At that, I knew that I had killed him, and I opened the doors one by one until I reached a flight of stairs. Thinking that I had reached the round, I put my foot out but fell into a moonlit night and broke my leg. I bound it up with my turban and moved on. Finally, finding myself sitting by the door, I said to myself, 'By God, I will not leave tonight until I know whether I have killed him or not.' When the cock crowed, the announcer of his death stood upon the wall and said, 'I announce the death of Abu Rafi', the profit-maker of the people of Hijaz.' I went to my companions and said , 'Deliverance! God has killed Abu Rafi'.' Then I went to the Prophet and told him, and he said, 'Stretch out your leg!' When I stretched it out, he stroked it, and it was as though I had never had anything wrong with it."<br>
Abu Ja'far (al-Tabari) says: As for al-Waqidi, he asserts that this expedition sent by the Messenger of God against Abu Rafi ' Sallam b. Abi al-Huqayq was sent in the fourth year of the Hijrah in Dhu al-Hijjah (which began May 4, 626) and that those who went to him and killed him were Abu Qatadah, 'Abd Allah b. 'Atik, Mas'ud b. Sinan, al-Aswad b. Khuza'i, and 'Abd Allah b. Unays.<br>
According to Ibn Humayd--Salamah--Ibn Ishaq: Sallam b. Abi al-Hugayq, who was Abu Rafi', was one of those who had mustered the ahzab against the Messenger of God. Al-Aws had killed Ka'b b. al-Ashraf before Uhud on account of his enmity to the Messenger of God and his inciting people against him, and so al-Khazraj asked permission of the Messenger of God to kill Sallam b. Abi al-Huqayq, who was in Khaybar, and was granted this.}}


Rapporté par Az-Zouhri :
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VII|ISBN=0-88706-344-6|year=1987|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=W. Montgomery Watt|editor2=M. V. McDonald|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up|pages=102-103}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=496-497}}|"When his wife shouted that we were there, one of us would raise his sword against her; then he would remember the Prophet's prohibition and withdraw his hand. If it had not been for that, we would have dispatched him that night. After we had struck him with our swords, 'Abd Allah b. Unays thrust his sword into his stomach and transfixed him while he was shouting, 'Enough! Enough!' At once we went out. 'Abd Allah b. 'Atik had bad eyesight, and he fell off the stairway, bruising his leg severely. We lifted him up, took him to one of their water channels, and entered it. They lit lamps, and searched for us in every nook and cranny, but finally they gave up hope and went back to their master, crowding round him as he lay dying. We said to ourselves, 'How shall we know that the enemy of God is dead?' One of us said, 'I will go and look for you.' He set off and mingled with the people. He said later, 'I found him with the men of the Jews, and with his wife, who had a lamp in her hand and was looking into his face. Then she said, speaking to them, "By God, I recognised the voice of Ibn 'Atik, but then I thought I must be wrong, and said to myself, 'How could Ibn 'Atik be in this country?'" Then she turned to him to look in his face, and said, "By the God of the Jews, he is dead." 'I never heard any words more pleasing to me, said our companion.<br>
‘Oubaidoullah Ibn ‘Iyyad a dit que la fille d’Al-Harith lui avait dit «  Lorsque ces gens se rassemblaient (pour tuer Khoubaib) il m’emprunta un rasoir pour se tailler les poils pubiens et je lui donnai.Puis il prit un de mes fils tandis que je n’étais pas au courant lorsqu’il vint à lui.Je l’ai vu placer mon fils sur ses genoux et le rasoir était dans mes mains.J’étais si effrayé que Khoubaib remarqua l’agitation sur mon visage et dît « Crains-tu que je le tue ?Non je ne ferai jamais ça » Par Allah je n’avais jamais vu un meilleur prisonnier que Khoubaib.Par Allah , un jour je le vis manger une grappe de raisins alors qu’il était enchaîné avec des chaînes en fer, et il n’y avait pas de fruit à cette période à La Mecque »La fille d’Al-Harith avait l’habitude de dire » C’était une aubaine qu’Allah a octroyé à Khoubaib » Lorsqu’ils le firent sortir du sanctuaire de La Mecque pour le tuer en dehors des frontières , Khoubaib leur demanda de le laisser faire deux Rakats ( de prière).Ils l’autorisèrent et il fit deux Rakats et puis dît «  Si je n’avais pas craint que tu penserais que j’aie eu peur d’être tué, j’aurais prolongé la prière.Ô Allah, tue les sans exception » (Il récita ensuite un vers poétique) «  Je suis un martyr musulman, je suis tranquille en étant tué pour la cause d’Allah, car ma mort est pour le bienfait d’Allah, et si Allah le veut , Il bénira les parts amputées de mon corps déchiqueté » Puis le fils d’Al-Harith le tua.
"He then came back to us and told us the news. We lifted up our injured companion, went to the Messenger of God, and told him that we had killed the enemy of God. We disagreed in his presence about the killing of Ibn Abi al-Huqayq, each of us claiming to have done it. The Messenger of God then said, 'Bring your swords,' and when we did so he looked at them and said, 'This sword of 'Abd Allah b. Unays killed him. I can see the marks left by bones on it.' "|See Also Ishaq:483}}
Donc il s’agissait de Khoubaib qui avait déclenché la tradition pour chaque musulman condamné à mort en captivité, de prier deux Rakats (avant d’être tué).
Allah a exaucé l’invocation d’Asim Ibn Thabit ce même jour au cours duquel il mourut en martyr.Le Prophète informa ses compagnons de cette nouvelle et de ce qu’il leur était arrivé.Plus tard, lorsque certains infidèles de Qouraysh furent informés qu’Asim avait été tué, ils envoyèrent certaines personnes d’aller chercher une partie de son corps (c’est-à-dire sa tête) par laquelle il pouvait être reconnu.(C’était parce que) ‘Asim avait tué  l’un de leurs chefs le jour de la bataille Badr. Ainsi, un essaim de guêpes, ressemblant à un nuage ombrageux, fut envoyé pour flotter au dessus d’Asim et le protéger de leur messager et donc ils ne pouvaient rien découper de son corps.
}}


===La torture et le meurtre de Kinanah Ibn al-Rabi Ibn al-Huqayq===
===Assassination of Ka’b bin Ashraf===


{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|pages=122-123}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=14}}|Selon Ibn Isliaq :
{{Quote|{{Bukhari|3|45|687}}|Narrated Jabir bin `Abdullah:
Kinanah Ibn Ar-Rabi’ Ibn Al Houqayq , qui détenait un trésor de la bande An-Nadir, était envoyé au Messager d’Allah, qui l’avait remis en question ; mais il le renia en sachant qui il était.Puis , le Messager d’Allah reçu un Juif qui lui dît «  J’ai vu Kinanah marcher autour de cette ruine chaque matin » Le Messager d’Allah dît à Kinanah «  Que dis-tu ? Si nous le trouvons en notre possession, je te tuerai » « Très bien » répondit-il.Le Messager d’Allah commanda que les ruines soient exhumées , de sorte que le trésor en soit extrait.Ensuite il demanda pour ce qui en resta.Kinanah refusa de se rendre ; Ensuite le Messager d’Allah donna des ordres le concernant  à Az-Zoubayr Ibn Al-‘Awwam, disant «  Torturez le jusqu’à ce que vous lui soutiriez ce qu’il a » Az-Zoubayr continua à faire tournoyer ses braises dans sa poitrine jusqu’à ce que Kinanah rendît presque l’âme ; puis le Messager d’Allah le remit entre les mains de Muhammad Ibn Maslamah , qui l’avait décapité pour venger son frère Mahmoud Ibn Maslamah .
}}


{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=515}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=336-337}}|Le reste des affaires de Khaybar :
Allah's Messenger (ﷺ) said, "Who would kill Ka`b bin Al-Ashraf as he has harmed Allah and His Apostle ?" Muhammad bin Maslama (got up and) said, "I will kill him." So, Muhammad bin Maslama went to Ka`b and said, "I want a loan of one or two Wasqs of food grains." Ka`b said, "Mortgage your women to me." Muhammad bin Maslama said, "How can we mortgage our women, and you are the most handsome among the Arabs?" He said, "Then mortgage your sons to me." Muhammad said, "How can we mortgage our sons, as the people will abuse them for being mortgaged for one or two Wasqs of food grains? It is shameful for us. But we will mortgage our arms to you." So, Muhammad bin Maslama promised him that he would come to him next time. They (Muhammad bin Maslama and his companions came to him as promised and murdered him. Then they went to the Prophet (ﷺ) and told him about it.}}


{{Quote|{{Bukhari|4|52|270}}|Narrated Jabir bin 'Abdullah: The Prophet said, "Who is ready to kill Ka'b bin Al-Ashraf who has really hurt Allah and His Apostle?" Muhammad bin Maslama said, "O Allah's Apostle! Do you like me to kill him?" He replied in the affirmative. So, Muhammad bin Maslama went to him (i.e. Ka'b) and said, "This person (i.e. the Prophet) has put us to task and asked us for charity." Ka'b replied, "By Allah, you will get tired of him." Muhammad said to him, "We have followed him, so we dislike to leave him till we see the end of his affair." Muhammad bin Maslama went on talking to him in this way till he got the chance to kill him.}}


Kinanah Ibn Ar-Rabi , qui avait le dépôt des trésors des Banu An-Nadir , fut envoyé au Messager d’Allah qui l’interrogea à ce sujet.Il nia savoir où  le trésor était.Un Juif vint vers le Messager d’Allah et dît qu’il avait vu Kinanah faire le tour d’une certaine ruine chaque matin tôt.Lorsque le Messager dît à Kinanah  « Sais-tu que si nous nous rendons compte que tu l’as , nous te tuerons ? » Il acquiesça.Le messager d’Allah donna l’ordre que les ruines fussent excavées  et que certains des trésors fussent trouvés.Lorsqu’il lui demanda à propos du reste il refusa de le fournir, donc le Messager d’Allah ordonna à Az-Zoubayr Ibn Al-‘Awwam «  Torturez le jusqu’à ce que vous extrayez ce qu’il a «  donc  il alluma un feu avec un silex et de l’acier sur sa poitrine jusqu’à ce qu’il soit presque mort.Puis le Messager d’Allah lui livra Muhammad Ibn Maslamah et il lui frappa la tête, comme revanche de son frère Mahmoud.
{{Quote|{{Bukhari|4|52|271}}|"Narrated Jabir : The Prophet said, ‘Who is ready to kill Ka’b bin Ashraf (i.e. a Jew).’ Muhammad bin Maslama replied, ‘Do you like me to kill him?’ The Prophet replied in the affirmative. Muhammad bin Maslama said, ‘Then allow me to say what I like.’ The Prophet replied ‘I do (i.e. allow you).’"}}
}}


===Le meurtre de Al-Nadr Bin Al-Harith===
{{Quote|{{Bukhari|5|59|369}}|Narrated Jabir bin 'Abdullah: Allah's Apostle said, "Who is willing to kill Ka'b bin Al-Ashraf who has hurt Allah and His Apostle?" Thereupon Muhammad bin Maslama got up saying, "O Allah's Apostle! Would you like that I kill him?" The Prophet said, "Yes," Muhammad bin Maslama said, "Then allow me to say a (false) thing (i.e. to deceive Kab). "The Prophet said, "You may say it." Then Muhammad bin Maslama went to Kab and said, "That man (i.e. Muhammad demands Sadaqa (i.e. Zakat) from us, and he has troubled us, and I have come to borrow something from you." On that, Kab said, "By Allah, you will get tired of him!" Muhammad bin Maslama said, "Now as we have followed him, we do not want to leave him unless and until we see how his end is going to be. Now we want you to lend us a camel load or two of food." (Some difference between narrators about a camel load or two.) Kab said, "Yes, (I will lend you), but you should mortgage something to me." Muhammad bin Mas-lama and his companion said, "What do you want?" Ka'b replied, "Mortgage your women to me." They said, "How can we mortgage our women to you and you are the most handsome of the 'Arabs?" Ka'b said, "Then mortgage your sons to me." They said, "How can we mortgage our sons to you? Later they would be abused by the people's saying that so-and-so has been mortgaged for a camel load of food. That would cause us great disgrace, but we will mortgage our arms to you." Muhammad bin Maslama and his companion promised Kab that Muhammad would return to him. He came to Kab at night along with Kab's foster brother, Abu Na'ila. Kab invited them to come into his fort, and then he went down to them. His wife asked him, "Where are you going at this time?" Kab replied, "None but Muhammad bin Maslama and my (foster) brother Abu Na'ila have come." His wife said, "I hear a voice as if dropping blood is from him, Ka'b said. "They are none but my brother Muhammad bin Maslama and my foster brother Abu Naila. A generous man should respond to a call at night even if invited to be killed." Muhammad bin Maslama went with two men. (Some narrators mention the men as 'Abu bin Jabr. Al Harith bin Aus and Abbad bin Bishr). So Muhammad bin Maslama went in together with two men, and sail to them, "When Ka'b comes, I will touch his hair and smell it, and when you see that I have got hold of his head, strip him. I will let you smell his head." Kab bin Al-Ashraf came down to them wrapped in his clothes, and diffusing perfume. Muhammad bin Maslama said. " have never smelt a better scent than this. Ka'b replied. "I have got the best 'Arab women who know how to use the high class of perfume." Muhammad bin Maslama requested Ka'b "Will you allow me to smell your head?" Ka'b said, "Yes." Muhammad smelt it and made his companions smell it as well. Then he requested Ka'b again, "Will you let me (smell your head)?" Ka'b said, "Yes." When Muhammad got a strong hold of him, he said (to his companions), "Get at him!" So they killed him and went to the Prophet and informed him. (Abu Rafi) was killed after Ka'b bin Al-Ashraf."}}


{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=133-134}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 1|pages=295-296}}|Si c’était de l’argent qu’il voulait, ils auraient fait de lui l’homme le plus riche de tous ; si c’était l’honneur , il aurait été leur prince , si c’était la royauté ,ils auraient fait de lui un roi ; si c’était un esprit qui l’avait possédé ( ils avaient l’habitude d’appeler l’esprit familier du génie ra’iy), ils auraient mis en œuvre tous les moyens pour trouver un remède pour le soigner.Le Messager d’Allah répondit qu’il n’avait aucune des intentions qui lui avaient prêté.Il ne cherchait pas l’argent, ni l’honneur, ni la royauté, mais que Dieu l’avait envoyé en tant que Messager , et lui avait révélé un livre, et commandé de devenir un annonciateur ainsi qu’un avertisseur.Il leur avait apporté un message de son Seigneur, et donné de bons conseils.
{{Quote|{{Muslim|19|4436}}|It has been narrated on the authority of Jabir that the Messenger of Allah (may peace be upon him) said: Who will kill Ka'b b. Ashraf? He has maligned Allah, the Exalted, and His Messenger. Muhammad b. Maslama said: Messenger of Allah, do you wish that I should kill him? He said: Yes. He said: Permit me to talk (to him in the way I deem fit). He said: Talk (as you like). So, Muhammad b. Maslama came to Ka'b and talked to him, referred to the old friendship between them and said: This man (i. e. the Holy Prophet) has made up his mind to collect charity (from us) and this has put us to a great hardship. When be heard this, Ka'b said: By God, you will be put to more trouble by him. Muhammad b. Maslama said: No doubt, now we have become his followers and we do not like to forsake him until we see what turn his affairs will take. I want that you should give me a loan. He said: What will you mortgage? He said: What do you want? He said: Pledge me your women. He said: You are the most handsome of the Arabs; should we pledge our women to you? He said: Pledge me your children. He said: The son of one of us may abuse us saying that he was pledged for two wasqs of dates, but we can pledge you (cur) weapons. He said: All right. Then Muhammad b. Maslama promised that he would come to him with Harith, Abu 'Abs b. Jabr and Abbad b. Bishr. So they came and called upon him at night. He came down to them. Sufyan says that all the narrators except 'Amr have stated that his wife said: I hear a voice which sounds like the voice of murder. He said: It is only Muhammad b. Maslama and his foster-brother, Abu Na'ila. When a gentleman is called at night even it to be pierced with a spear, he should respond to the call. Muhammad said to his companions: As he comes down, I will extend my hands towards his head and when I hold him fast, you should do your job. So when he came down and he was holding his cloak under his arm, they said to him: We sense from you a very fine smell. He said: Yes, I have with me a mistress who is the most scented of the women of Arabia. He said: Allow me to smell (the scent on your head). He said: Yes, you may smell. So he caught it and smelt. Then he said: Allow me to do so (once again). He then held his head fast and said to his companions: Do your job. And they killed him.}}
S’ils avaient suivi ses conseils alors ils auraient eu la récompense de ce monde et de l’autre monde ; s’ils l’avaient rejeté, il pourrait seulement endurer patiemment ce problème jusqu’à ce que Dieu décide pour eux, ou bien des mots de cet effet. « Bien, Muhammad »  qu’ils dirent , « Si tu n’acceptes aucune de nos propositions, tu es conscient que personne parmi les gens ne manque de terres et d’eau, et vit une vie plus dure que nous ,donc demande à ton Seigneur, qui t’a envoyé, de retirer pour nous ces montagnes qui nous enferment, et d’aplanir ce territoire pour nous, et de les ouvrir en rivières telles que celles de Syrie et d’Iraq, et de ressusciter nos pères pour nous, et de laisser parmi nous ceux qui sont ressuscités comme Qusayy Ibn Kibab, car il était un vrai sage , si bien que nous pourrons leur demander si ce que tu dis est vrai ou faux.S’ils disent que tes propos sont emprunts de vérité, et que tu fais ce que nous t’avons demandé , nous croirons en toi, et nous saurons quelle est ta position auprès de Dieu, et qu’Il t’a envoyé comme un Messager comme tu le prétends » Il répondit qu’il n’avait pas été envoyé à eux dans un tel but.Il leur avait délivré le message de Dieu, et il pouvaient ou bien l’accepter avec le bienfait , ou bien le rejeter et attendre le jugement de Dieu.
Ils dirent que s’il ne faisait pas cela pour eux, qu’il fît quelque chose pour lui-même. Qu’il demande à Dieu d’envoyer un ange avec lui pour confirmer ce qu’il disait et de les contredire ; de construire des jardins et des châteaux, et des trésors d’or et d’argent pour satisfaire ces demandes évidentes.Il était dans les rues comme eux, et il cherchait sa subsistance  comme eux.S’il pouvait faire cela, ils reconnaîtraient son mérite et sa position auprès de Dieu, s’il était un messager de Dieu comme il le prétendait. Il répondit qu’il ne le ferait pas, et ne demanderait pas de telles choses, car il n’avait pas été envoyé dans ce but, et il répétait ce qu’il avait dit précédemment.Ils dirent «  Alors fait tomber les cieux en morceaux sur nous , vu que tu affirmes que ton Seigneur peut le faire s’Il le désire, car nous ne te croirons pas tant que tu ne le feras pas » Le Messager répondit que cela appartenait à Dieu ; s’Il voulait le faire avec eux Il le ferait.Ils répondirent «  Ton Dieu ne savait-il pas que nous nous assiérions avec toi , et que nous poserions ces questions, de sorte qu’Il pourrait venir à toi et t’indiquer comment nous répondre, et dis nous ce qu’Il fera avec nous , si nous n’avons pas reçu ton message ? Nous avons appris l’information que tu as reçu un enseignement de cet homme à Al-Yamama, appelé Ar-Rahman, et par Allah nous ne croirons jamais en Ar-Rahman.Notre décision est prise.Par Allah, nous ne te laisserons pas  jusqu’à ce que nous te détruisions ou que tu nous détruises » Certains dirent «  Nous adorons les anges , qui sont les filles d’Allah », d’autres dirent «  Nous ne croirons pas en toi jusqu’à ce que tu viennes à nous avec Dieu et les anges comme caution » .Lorsqu’ils dirent cela le Messager d’Allah se leva et quitta les lieux.
}}


{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=135-137}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 1|pages=300-302}}|2=Lorsque Abou Jahl leur dît cela, An-Nadir Ibn Al-Harith Ibn Kalada Ibn ‘Alqama Ibn Abdou Manaf Ibn Abdou’l-Dar Ibn Qusayy se leva et dît : « Ô Qorayshites , un problème a eu lieu , problème que vous ne pouvez résoudre.Muhammad était un jeune homme des plus appréciés parmi les vôtres , le plus véridique dans ses propos, et le plus fiable ,jusqu’à ce que vous vîtes des cheveux blancs sur ses tempes, et il vous apporta son message, vous dîtes qu’il était un sorcier, mais il ne l’était pas, car nous avons vu de tels gens et leurs crachats et leurs nœuds (=de sorcellerie) ; vous dîtes , un devin, mais nous avons vu de tels gens et leur attitude , et nous avons entendu leurs incantations ; et vous disiez un poète, mais ce n’est pas un poète, car nous avons entendu toutes sortes de poésie ; vous disiez qu’il était possédé, mais il ne l’était pas, car nous avons vu les possédés ,et il ne montre aucun signe tels que les halètements , les murmures et les délires.Ô hommes de Qouraysh, observez vos affaires, car par Dieu, une chose sérieuse  vient de vous arriver. » À présent An-Nadr Ibn al-Harith était un des démons de Qouraysh ; il avait pour habitude d’insulter le Messager d’Allah et de lui manifester de l’animosité.Il avait été à Al-Hira et avait appris là bas les contes des rois de Perse, les contes de Rustum et d’Isbandiyar .Lorsque le Messager d’Allah avait tenu une assemblée au cours de laquelle il leur avait rappelé Dieu, et avertit son peuple de ce qui était arrivé aux générations passées en guise de vengeance de Dieu, An-Nadr se leva lorsqu’il s’assit , et dît «  Je peux raconter une meilleure histoire que lui , venez à moi » .Puis il commença à leur parler des rois de Perse, Rustum et Isbandiyar, et ils disaient « À quel égard est-ce que Muhammad un meilleur conteur d’histoire ? »
{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=368-369}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=57-58}}|Ka'b b. Malik said:<br>
:Of them Ka'b was left prostrate there
:(After his fall al-Nadir were brought low).
:Sword in hand we cut him down
:By Muhammad's order when he sent secretly by night
:Ka'b's brother to go to Ka'b.
:He beguiled him and brought him down with guile
:Mahmud was trustworthy, bold.<br>
Hassan b. Thabit, mentioning the killing of Ka'b and of Sallam b. Abu'l-Huqayq, said:<br>
:What a fine band you met, O Ibnu'l-Huqayq,
:And you too, Ibnu'l-Ashraf,
:Travelling by night with their swords
:Bold as lions in their jungle lair
:Until they came to you in your quarter
:And made you taste death with their deadly swords,
:Seeking victory for the religion of their prophet
:Counting their lives and wealth as nothing.}}


Ibn ‘Abbas selon mon information, avait dit que huit versets du Coran était descendus spécifiquement pour lui, «  Lorsque nos versets lui sont lus, il dit que ce sont des contes de fées des anciens » ; et tous ces passages dans le Coran sans lesquels « des contes de fées » sont mentionnés.
{{Quote|{{Tabari|7|p. 97}}{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VII|ISBN=0-88706-344-6|year=1987|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=W. Montgomery Watt|editor2=M. V. McDonald|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up|page=97}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=491}}<br>See Also Ishaq 368|We lifted him [Ka'b, having been killed] up and carried him to the Messenger of God at the end of the night. He was standing in prayer, so we greeted him, and he came out to meet us. We told him that the enemy of God had been killed, he spat upon the wound of our companion, and we returned to our families. The next morning, the Jews were in a state of fear on account of our attack upon the enemy of God, and there was not a Jew there but feared for his life.}}
Lorsque An-Nadr leur dît cela, ils l’envoyèrent ainsi que ‘Uqba Ibn Abou Mou’ayt chez les rabbins Juifs à Médine et leurs dirent «  Demandez leur concernant Muhammad ; décrivez le leur et dites leur ce qu’il dit, car ils sont le premier peuple des écritures et qui ont la connaissance que nous n’avons pas concernant les prophètes » .Ils réalisèrent leurs instructions, et dirent aux rabbins «  Vous êtes les gens de la Torah , et nous sommes venus à vous de sorte que vous pouvez nous dire comment traiter avec cet homme de votre tribu ».Les rabbins dirent «  Interrogez le sur trois choses que nous vous avons enseignées ; s’il donne la bonne réponse alors c’est un prophète authentique, mais dans le cas contraire, alors cet homme est un escroc, donc faites vous votre propre opinion à son sujet.Demandez lui ce qui est arrivé aux jeunes hommes qui ont disparus dans les générations passées, car ils ont une histoire merveilleuse.Interrogez le à propos du voyageur puissant qui a atteint les confins à la fois de l’Orient et de l’Occident .Interrogez le sur ce qu’est l’esprit.S’il est capable de vous donner la réponse, alors suivez le , car il est un prophète.S’il n’en est pas capable , alors c’est un faussaire et traitez le comme vous le voulez » Les deux hommes retournèrent chez les Qorayshites à la Mecque et leurs dirent qu’ils avaient décidé d’une manière décisive de s’occuper de Muhammad et ils leurs parlèrent des trois questions.


Ils vinrent chez le Messager d’Allah et lui demandèrent de répondre à ces trois questions.Il leur dît «  Je vous donnerai la réponse demain » mais il ne dît pas «  Si Dieu veut » Puis ils s’en allèrent, et le Messager d’Allah , comme ils indiquèrent , attendît pendant quinze jours sans obtenir une révélation de Dieu à ce sujet, ni Gabriel qui vint à lui, si bien que les gens de la Mecque commencèrent à répandre des commentaires calomnieux, en disant « Muhammad nous a promis une réponse le lendemain, et aujourd’hui nous sommes le quinzième jour et nous sommes restés sans réponse ».Ce retard causa au Messager une grande tristesse, jusqu’à ce que Gabriel lui révéla le chapitre de la Cave , dans lequel il lui reprochait sa tristesse et lui donna les réponses à ces questions , les jeunes, le voyageur puissant, et l’esprit.}}
{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=364-368}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=51-56}}|The Killing of Ka'b b. al-Ashraf:<br>
After the Quraysh defeat at Badr the apostle had sent Zayd b. Haritha to the lower quarter and 'Abdullah b. Rawaha to the upper quarter to tell the Muslims of Medina of God's victory and of the polytheists who had been killed. 'Abdullah b. al-Mughith b. Abu Burda al-Zafari and 'Abdullah b. Abu Bakr b. Muhammad b. 'Amr b. Hazm and 'Asim b. 'Umar b. Qatada and Salih; b. Abu Umama b. Sahl each gave me a part of the following story: Kab b. aI-Ashraf who was one of the Tayyi' of the subsection B. Nabhan whose mother was from the B. al-Nadir, when he heard the news said, 'Is this true? Did Muhammad actually kill these whom these two men mention? (i.e. Zayd and 'Abdullah b. Rawaha). These are the nobles of the Arabs and kingly men; by God, if Muhammad has slain these people 'twere better to be dead than alive.'<br>
When the enemy of God became certain that the news was true he left the town and went to Mecca to stay with al-Muttalib b. Abu Wada'a b. Dubayra al-Sahmi who was married to 'Atika d. Abu'l-'Is b. Umayya b. 'Abdu Shams b. 'Abdu 'Manaf. She took him in and entertained him hospitably. He began to inveigh against the apostle and to recite verses in which he be wailed the Quraysh who were thrown into the pit after having been slain at Badr. He said: [poetry]<br>
Then he composed amatory verses of an insulting nature about the Muslim women. The apostle said-according to what 'Abdullah b.
al-Mughith b. Abu Burda told me--'Who will rid me of Ibnu'I-Ashraf?' Muhammad b. Maslama, brother of the B. 'Abdu'l-Ashhal, said, 'I will
deal with him for you, O apostle of God, I will kill him.' He said, 'Do so if you can: So Muhammad b. Maslama returned and waited for three days without food or drink, apart from what was absolutely necessary. When the apostle was told of this he summoned him and asked him why he had given up eating and drinking. He replied that he had given him an undertaking and he did not know whether he could fulfil it. The apostle said, 'All that is incumbent upon you is that you should try: He said, 'O apostle of God, we shall have to tell lies.' He answered, 'Say what you like, for you are free in the matter.' Thereupon he and Silkan b. Salama b. Waqsh who was Abu Na'ila one of the B. 'Abdu'l-Ashhal, foster-brother of Ka'b, and 'Abbad b. Bishr b. Waqsh, and al-Harith b. Aus b. Mu'adh of the B. 'Abdu'l-Ashhal and Abu 'Abs b. Jabr of the B. Haritha conspired together and sent Silkan to the enemy of God, Ka'b b. Ashraf, before they came to him. He talked to him some time and they recited poetry one to the other, for Silkan was fond of poetry. Then he said, 'O Ibn Ashraf, I have come to you about a matter which I want to tell you of and wish you to keep secret.' 'Very well,' he replied. He went on, 'The coming of this man is a great trial to us. It has provoked the hostility of the Arabs, and they are all in league against us. The roads have become impassable so that our families are in want and privation, and we and our families are in great distress.' Ka'b answered, 'By God, I kept telling you, O Ibn Salama, that the things I warned you of would happen.' Silkan said to him, 'I want you to sell us food and we will give you a pledge of security and you deal generously in the matter.' He replied, 'Will you give me your sons as a pledge?' He said, 'You want to insult us. I have friends who share my opinion and I want to bring them to you so that you may sell to them and act generously, and we will give you enough weapons for a good pledge.' Silkan's object was that he should not take alarm at the sight of weapons when they brought them. Ka'b answered, 'Weapons are a good pledge.' Thereupon Silkan returned to his companions, told them what had happened, and ordered them to take their arms. Then they went away and assembled with him and met the apostle.<br>
Thaur b. Zayd from 'Ikrima from Ibn 'Abbas told me the apostle walked with them as far as Baqi'u'I-Gharqad. Then he sent them off, saying, 'Go in God's name; a God help them.' So saying, he returned to his house. Now it was a moonlight night and they journeyed on until they came to his castle, and Abu Na'ila called out to him. He had only recently married, and he jumped up in the bedsheet, and his wife took hold of the end of it and said, 'You are at war, and those who are at war do not go out at this hour.' He replied, 'It is Abu Na'ila. Had he found me sleeping he would not have woken me.' She answered, 'By God, I can feel evil in his voice.' Ka'b answered 'Even if the call were for a stab a brave man must answer it.' So he went down and talked to them for some time, while they conversed with him. Then Abu Na'ila said, 'Would you like to walk with us to Shi'b al-'Ajuz, so that we can talk for the rest of the night?' 'If you like,' he answered, so they went off walking together; and after a time Abu Na'ila ran his hand through his hair. Then he smelt his hand, and said, 'I have never smelt a scent finer than this.' They walked on farther and he did the same so that Ka'b suspected no evil. Then after a space he did it for the third time, and cried, 'Smite the enemy of God!' So they smote him, and their swords clashed over him with no effect. Muhammad b. Maslama said, 'I remembered my dagger when I saw that our swords were useless, and I seized it. Meanwhile the enemy of God had made such a noise that every fort around us \vas showing a light. I thrust it into the lower part of his body, then I bore down upon it until I reached his genitals, and the enemy of God fell to the ground. Al-Harith had been hurt, being ,wounded either in his head or in his foot, one of our words having struck him. We went away, passing by the B. Umayya b. Zayd and then the B. Qurayza and then Bu'ath until we went up the Harra of aI-'Urayd.' Our friend al-Harith had lagged behind, weakened by loss of blood so we waited for him for some time until he came up, following our tracks'. We carried him and brought him to the apostle at the end of the night. We saluted him as he stood praying, and he came out to us, and we told him that we had killed God's enemy. He spat upon our comrade's wounds and both he and we returned to our families. Our attack upon God's enemy cast terror among the Jews, and there was no Jew in Medina who did not fear for his life.'}}


{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=162-163}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 1|page=358}}|An-Nadr Ibn Al-Harith Ibn ‘Alqama Ibn Kalada Ibn ‘Abdou Manaf ,à chaque fois que le Messager d’Allah s’asseyait dans une assemblée et invitait les gens à Allah, et qu’il récitait le Coran et avertissait les Qorayshites de ce qui était arrivé aux peuples passés ,ce premier le suivait lorsqu’il se levait et leur parlait concernant Rustum le héros et Isfandiyar et les rois de Perse, disant «  Par Allah, Muhammad ne peut pas raconter une meilleure histoire que moi et ses propos ne sont que des vieilles fables qu’il a copiées comme je l’ai fait ».Puis Dieu révéla à son propos «  Et ils racontent les histoires des anciens qu’il a recopiées, et ces histoires leurs sont récitées matin et soir.Dis -  Celui qui Connaît les secrets des cieux et de la terre l’a envoyé.En vérité Il est Le Miséricordieux, Le Pardonneur ».
{{Quote|Ibn Sa'd, Vol. 2, P. 35-37|The cause of slaying him (Ka'b bin Ashraf) was that he was a poet and used to satirize the Prophet, may Allah bless him, and his Companions, and used to instigate (polytheists) against them, and offended (يوذى) them....Then they cut his head and took it with them. When they reached Baqi' al-Gharqad, they said takbir (Allah is Great). The Apostle of Allah, may Allah bless him, passed the night, offering prayers. When he heard their takbir (Allah is Great) he also recited takbir (Allah is Great). He knew that
Et à ce moment descendit vers lui «  Lorsque nos versets lui sont récités il dit, fables des anciens »
they had killed him. When they reached the Apostle of Allah, may Allah bless him ; he said : (Your) faces be lucky. They said : Yours too ! O Apostle of Allah. They cast his head before him. He (the Prophet) praised Allah on his being slain.  
Et encore «  Malheur à tout pécheur plein de mensonges qui entend des versets de Dieu récités en sa présence.Puis il continue par orgueil comme s’il ne les avait pas entendu, comme s’il était devenu sourd.Annonce lui un châtiment douloureux »
}}
}}


{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=308-309}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 1|page=643-644}}|Puis le Messager d’Allah continua son chemin jusqu’à ce qu’il sortit  par la passe d’As-Safra , il s’arrêta à la dune entre la passe et An-Naziya appela Sayar à un arbre et divisa le butin que Dieu avait octroyé équitablement aux musulmans.Puis il marcha jusqu’à ce qu’il atteignit Rauha’, lorsque les musulmans le rencontrèrent ils le félicitèrent ainsi que les musulmans  à propos de la victoire que Dieu leur avait accordé. Salama Ibn Salama ,’Asim Ibn ‘Umar Ibn Qatada et Yazid Ibn Ruman me dirent «  A quel sujet nous félicites-tu ?Par Allah nous avons seulement rencontré des vieilles femmes chauves comme les chameaux sacrificiels qui sont boitillants , et nous les avons massacrés ! » Le Messager d’Allah rît et dît «  Mais , mon neveu, ceux-ci était des chefs » Lorsque le Messager d’Allah était à As-Safra, An-Nadr fut tué par ‘Ali, comme un érudit Mecquois me l’avait dit.Lorsqu’il était à ‘Irqou’l Zabya , ‘Ouqba fut tué.Il avait été capturé par ‘Abdoullah Ibn Salima , un des Banu Al-‘Ajlan.
===Attempted Assassination of Abu Sufyan===


Lorsque le Messager d’Allah lui ordonna d’être tué ,’Ouqba dît «  Mais qui va s’occuper de mes enfants,Ô Muhammad ? » «  L’enfer » qu’il répondît , et ‘Asim Ibn Thabit Ibn Abou-l Aqlah Al Ansari le tua selon ce que Abou ‘Oubayda Ibn Muhammad Ibn ‘Ammar Ibn Yasir me raconta.Abou Hind, l’affranchi de Farwa Ibn ‘Amr Al-Bayadi rencontra le Messager d’Allah avec une jarre pleine de beurre et de dattes (383).Il était resté derrière Badr mais était présent à toutes les autres batailles et par la suite devint le bras-droit du Messager d’Allah.
Abu Sufyan was the commander of the Meccan forces.
Le Messager d’Allah dît «  Abou Hind est un des Ansars , marriez-le «  et ils le marièrent.
Le Messager d’Allah arriva à Médine un jour avant les prisonniers.
}}


{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=312}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 1|page=649}}|Puis les Qorayshites envoyèrent leurs prisonniers pour les racheter.}}
{{Quote|{{Tabari|7|p. 97}}{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VII|ISBN=0-88706-344-6|year=1987|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=W. Montgomery Watt|editor2=M. V. McDonald|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up|pages=147-150}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=542-545}}|The Mission of 'Amr b. Umayyah against Abu Sufyan:<br>
The story of 'Amr b. Umayyah al-Damn, when he was sent by the Messenger of God to kill Abu Sufyan b. Harb.<br>
When the men whom the Prophet had sent to 'Adal and al-Qarah were killed at al-Raji' and the news reached the Messenger of God, he sent 'Amr b. Umayyah al-Damn and one of the Ansar to Mecca, ordering them to kill Abu Sufyan b. Harb.<br>
According to Ibn Humayd--Salamah b. al-Fadl--Muhammad b. Ishaq--Ja'far b. al-Fadl b. al-Hasan b. 'Amr b. Umayyah al-Damri--his father--his great-grandfather, that is 'Amr b. Umayyah, whose account is as follows: After the death of Khubayb and his companions, the Messenger of God sent me together with one of the Ansar, saying, "Go to Abu Sufyan b. Harb and kill him." I and my companion set out. I had a camel and he had not, and he had a weakness in his foot, so I carried him on my camel until we reached the valley of Ya'jaj. Then we hobbled our camel in the bottom of a ravine and climbed up. I said to my companion, "Come with me to Abu Sufyan's house, as I am going to try to kill him. You keep watch, and if a patrol comes or something alarms you, get back to your camel, mount it, return to Medina, and go to the Messenger of God and tell him what has happened. You can leave me to my own devices, because I know the town well, am
bold, and have strong legs."<br>
When we entered Mecca I had with me the like of an eagle's secondary feather--meaning his dagger--which I had ready to kill anybody who laid hold of me. My companion said to me, "Shall we make a start by circumambulating the Ka'bah seven times and praying two rak'ahs?" I said to him, "I know the people of Mecca better than you do. When it gets dark, they sprinkle their courtyards with water and sit in them; and I am better known there than a piebald horse."<br>
But he kept on pestering me until in the end we went to the Ka'bah, circumambulated it seven times, and prayed two rak'ahs. When we came out we went past a group of men sitting together, and one of them recognized me and shouted out at the top of his voice, "That is 'Amr b. Umayyah!" The Meccans rushed after us, saying "By God, 'Amr b. Umayyah has not come here for any good purpose! By the God by whom we swear, he has never come here except for some evil purpose!' ('Amr had been a cutthroat and a
desperado before accepting Islam).<br>
They set out in pursuit of my companion and myself, and I said to him, "Let us get out of here! This is just what I was afraid of! We will never reach Abu Sufyan now, so save your own skin." We left at full speed, took to the hills, and hid in a cave, where we spent the night. In this way we gave them the slip, and they had to return without us. As we went into the cave, I concealed the entrance with stones, saying to my companion, "Let us wait here until the hue and cry has died down; they are sure to hunt for us the rest of the night and all tomorrow until the evening." I was still in the cave when, by God, 'Uthman b. Malik b. 'Ubayd Allah al-Taymi came up riding proudly on his horse. He kept coming nearer and nearer, riding proudly on his horse, until he reached the entrance to our cave. I said to my companion, "This is Ibn Malik. By God, if he sees us, he will tell everyone in Mecca about us!" So I went out and stabbed him below the breast with my dagger. He gave a shout which all the Meccans heard, and they came up to him while I went back to my hiding place, went in and said to my companion, "Stay where you are!" The Meccans hastily followed the shout, and found him on the point of death. They asked him, who had wounded him. "'Amr b. Umayyah," he replied, and died. They could not find anything to show them where we were, and merely said, "By God, we knew that he came for no good purpose." The death of their companion impeded their search for us, for they carried him away. We remained in the cave for two days until the pursuit had died down and then went out to al-Tan'im, where Khubayb's cross was. My companion said to me, "Shall we take Khubayb down from his cross?" "Where is he?" I said. "You can see him over there," he said. "Very well," I said, "but leave it to me, and keep well away from me." The cross was watched over by a guard, so I said to the Ansari, "If you are afraid of anything, make your way to your camel, mount it, go to the Messenger of God, and tell him what has happened." I went quickly to Khubayb's cross, untied him, and carried him on my back, but I had gone no more than forty paces when they spotted me. At once I threw him down, and I will never forget the sound his body made when it fell. They ran after me, and I took the path to al-Safra' and managed to throw them off. They went back, while my companion made his way to his camel, mounted it, went to the Prophet and told him what had happened to us. I proceeded on foot until I was overlooking Ghalil Dajnan. There I went into a cave with my bow and arrows. While I was in it a tall one-eyed man from the Banu al-Dil b. Bakr came in driving some sheep. He said, "Who is there?" and I said, "One of the Banu Bakr." He said, "I am from the Banu Bakr, one of the Banu al-Dil." Then he lay down next to me, and raised his voice in song:<br>
:I will not be a Muslim as long as I live,
:and will not believe in the faith of the Muslims.<br>
I said, "You will soon see!" Before long the beduin went to sleep and started snoring, and I went to him and killed him in the most dreadful way that anybody has ever killed anybody. I leant over him, stuck the end of my bow into his good eye, and thrust it down until it came out of the back of his neck. After that I rushed out like a wild beast and took to the highway like an eagle, fleeing for my life. First, I came to such and such a village, then to Rakubah, and then to al-Naqi'. At this place there were two Meccans whom Quraysh had sent to spy out how things were with the Messenger of God. I recognized them and called on them to surrender. "Shall we surrender to you?" they said; so I shot an arrow at one of them and killed him, and then called on the other to surrender. He did so and I tied him up and took him to the Messenger of God.<br>
According to Ibn Humayd--Salamah--Ibn Islhaq--Sulayman b. Wardan--his father--'Amr b. Umayyah: When I came to Medina, I went past some shaykhs of the Ansar. "By God," they said, "that is 'Amr b. Umayyah!" Some boys heard what they were saying and rushed to the Messenger of God to tell him. I had tied my prisoner's thumbs together with my bowstring, and the Messenger of God looked at him and laughed so that his back teeth could be seen. Then he questioned me and I told him what had happened. "Well done!" he said, and prayed for me to be blessed.}}


{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=360}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=42-43}}|Qoutayla Bint Al-Harith , sœur de An-Nadr Ibn Al-Harith, dît en se plaignant :
{{Quote|{{Tabari|7|p. 97}}{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VII|ISBN=0-88706-344-6|year=1987|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=W. Montgomery Watt|editor2=M. V. McDonald|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up|pages=28-30}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=421-422}}<br>See Also Ishaq:289|The Account of the Greater Battle of Badr in the Letter of 'Urwah:<br>
According to 'Ali b. Nasr b. 'Ali and 'Abd al-Warith b. 'Abd al-Samad b. 'Abd al-Warith--'Abd al-Samad b. 'Abd al-Warith--his father--Aban al-'Attar-Hisham b. 'Urwah: 'Urwah wrote to 'Abd al-Malik b. Marwan as follows:<br>
You have written to me asking about Abu Sufyan and the circumstances of his expedition. Abu Sufyan b. Harb came' from Syria at the head of nearly seventy horsemen from all the clans of Quraysh. They had been trading in Syria and they all came together with their money and their merchandise. The Messenger of God and his companions were informed about them. This was after fighting had broken out between them and people had been killed, including Ibn al-Hadrami at Nakhlah, and some of Quraysh had been فaken captive, including one of the sons of al-Mughirah and their mawla, Ibn Kaysan. Those responsible were 'Abd Allah b. Jahsh and Waqid, the confederate of the Band 'Adi b. Ka'b, together with other companions of the Messenger of God whom he had sent out with 'Abd Allah b. Jahsh. This incident had provoked (a state of) war between the Messenger of God and Quraysh and was the beginning of the fighting in which they inflicted casualties upon one another; it took place before Abd Sufyan and his companions had set out for Syria.<br>
Subsequently Abu Sufyan and the horsemen of Quraysh who were with him returned from Syria, following the coastal road. When the Messenger of God heard about them he called together his companions and told them of the wealth they had with them and the fewness of their numbers. The Muslims set out with no other object than Abu Sufyan and the horsemen with him. They did not think that these were anything but (easy) booty and did not suppose that there would be a great battle when they met them. It is concerning this that God revealed, "And ye longed that other
than the armed one might be yours."<br>
When Abd Sufyan heard that the companions of the Messenger of God were on their way to intercept him, he sent to Quraysh (saying), "Muhammad and his companions are going to intercept your caravan, so protect your merchandise." When Quraysh heard this, since all the clans of Ka'b b. Lu'ayy were represented in Abd Sufyan's caravan, the people of Mecca hastened towards it. The body of men was drawn from the clans comprised in the Banu Ka'b b. Lu'ayy but did not contain any of the clan of 'Amir, except for some of the subclan of Malik b. Hisl. Neither the Messenger of God nor his companions heard about this force from Mecca until the Prophet reached Badr, which was on the route of those horsemen of Quraysh who had taken the coastal road to Syria. Abu Sufyan then doubled back from Badr and kept to the coastal road, being afraid of an ambush at Badr.}}


===Murder of `Asma' Bint Marwan===


Ô Cavalier, je pense que tu as atteint Uthayl
{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=675-676}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=636-638}}|'Umayr b. 'Adiy's Journey to Kill 'Asma' d. Marwan<br>
À l’aube de la cinquième nuit si tu es chanceux.
She was of B. Umayya b. Zayd. When Abu 'Afak had been killed she displayed disaffection. 'Abdullah b. al-Harith b. al-Fudayl from his father said that she was married to a man of B. Khatma called Yazid b. Zayd. Blaming Islam and its followers she said:
Salue un homme mort là bas de ma part.
:I despise B. Malik and al-Nabit
Des chameaux rapides t’apportent toujours des nouvelles de ma part.
:And 'Auf and B. al-Khazraj.
(Parle de) larmes coulant à profusion ou finissant dans un sanglot.
:You obey a stranger who is none of yours,
Est-ce que An-Nadir m’entend lorsque je l’appelle,
:One not of Murad or Madhhij.
Comment un homme mort peut entendre celui qui ne peut pas parler ?
:Do you expect good from him after the killing of your chiefs
Ô Muhammad, meilleur enfant d’une noble mère,
:Like a hungry man waiting for a cook's broth?
Dont le seigneur était un noble seigneur,
:Is there no man of pride who would attack him by surprise
S’il ne t’avait pas blessé, tu l’aurais épargné.
:And cut off the hopes of those who expect aught from him?<br>
(Un guerrier épargne souvent malgré la rage et la colère)
Hassan b. Thabit answered her:<br>
Ou tu aurais pu prendre une rançon,
:Banu Wa'il and B. Waqif and Khatma
Le prix le plus élevé qui pourrait être payé.
:Are inferior to B. al-Khazraj.
An-Nadr était le plus proche parent que tu as capturé
:When she called for folly woe to her in her weeping,
Avec la meilleure revendication à formuler.
:For death is coming.
Les épées des fils de son père vinrent à lui.
:She stirred up a man of glorious origin,
Bon Dieu , quels liens de parenté ont été brisés !
:Noble in his going out and his coming in.
À bout de forces il fut mis à mort de sang froid,
:Before midnight he dyed her in her blood
Un prisonnier ligoté, marchant comme une bête affaiblie.
:And incurred no guilt thereby.<br>
When the apostle heard what she had said he said, 'Who will rid me of Marwan's daughter?' 'Umayr b. 'Adiy al-Khatmi who was with him heard him, and that very night he went to her house and killed her. In the morning he came to the apostle and told him what he had done and he said, 'You have helped God and His apostle, a 'Umayr!' When he asked if he would have to bear any evil consequences the apostle said, 'Two goats won't butt their heads about her,' so 'Umayr went back to his people.<br>
Now there was a great commotion among B. Khatma that day about the affair of Bint Marwan. She had five sons, and when 'Umayr went to them from the apostle he said, 'I have killed Bint Marwan, a sons of Khatma. Withstand me if you can; don't keep me waiting.' That was the first day that Islam became powerful among B. Khatma; before that those who were Muslims concealed the fact. The first of them to accept Islam was 'Umayr b. 'Adiy who was called 'the Reader', and 'Abdullah b. Aus and Khuzayma b. Thabit. The day after Bint Marwan was killed the men of B. Khatma became Muslims because they saw the power of Islam.}}


Le Messager d’Allah quitta Badr à la fin du mois de Ramadan ou pendant le mois de Shawwal.
{{Quote|Ibn Sa`d, Vol. 2, p. 31|Sariyyah Of `Umayr Ibn `Adi<BR>Then (occurred) the sariyyah of `Umayr ibn `Adi Ibn Kharashah al-Khatmi against `Asma' Bint Marwan, of Banu Umayyah Ibn Zayd, when five nights had remained from the month of Ramadan, in the beginning of the nineteenth month from the hijrah of the apostle of Allah. `Asma' was the wife of Yazid Ibn Zayd Ibn Hisn al-Khatmi. She used to revile Islam, offend the prophet and instigate the (people) against him. She composed verses. Umayr Ibn Adi came to her in the night and entered her house. Her children were sleeping around her. There was one whom she was suckling. He searched her with his hand because he was blind, and separated the child from her. He thrust his sword in her chest till it pierced up to her back. Then he offered the morning prayers with the prophet at al-Medina. The apostle of Allah said to him: "Have you slain the daughter of Marwan?" He said: "Yes. Is there something more for me to do?" He [Muhammad] said: "No. Two goats will butt together about her. This was the word that was first heard from the apostle of Allah. The apostle of Allah called him `Umayr, "basir" (the seeing).}}
}}


{{Quote|The Life of Muhammad, Muhammad H. Haykal, pp. 233-234|Mus’ab répondit «  Tu avais l’habitude de proférer toutes sortes de propos injurieux contre le Livre de Dieu et contre son Prophète, tu le persécutais ainsi que ses compagnons » An-Nadr dît «  Si les Qorayshites avaient fait de toi un captif, je ne les aurais jamais autorisés à te tuer tant que j’étais vivant » ce à quoi Mus’ab répondit «  Par Allah je ne te crois pas, je ne suis pas comme toi, l’Islam a endommagé mes relations avec toi » An-Nadr était le prisonnier d’Al Miqdad qui attendait de recevoir une importante rançon de la famille du prisonnier…À ce moment Le Prophète – La Bénédiction d’Allah soit sur lui – dît «  Tranchez lui la gorge.Ô Dieu, donne à Al Miqdad une quantité élevée de Ton butin à la place »  Ali Ibn Abou Talib exécuta l’ordre du Prophète avec l’épée.Comme une fête eut lieu à Irq Al Zoubayh, Le Prophète ordonna l’exécution d’Ouqbah Ibn Abou Mou’ayt. Lorsque Ouqbah demanda « Qui va s’occuper de mes enfants Ô Muhammad ? » Muhammad répondît «  Le feu ».
===The Killing of the King of Dumah's Brother===
}}


===La mort  d'Ibn Sunayna===
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|pages=58-59}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|pages=108-109}}|When the Messenger of God reached Tabuk, Yuhannah b. Ru'bah, governor of Aylah, came to him, made a treaty with him, and offered him the poll tax [jizyah]. The people of jarba' and Adhruh also offered him the poll tax, and the Messenger of God wrote a document for each of them which is still in their possession.<br>
Then the Messenger of God summoned Khalid b. al-Walid and sent him to Ukaydir at Dumah. This was Ukaydir b. 'Abd al-Malik, a man from Kindah who was a king of Dumah and a Christian. The Messenger of God told Khalid that he would find him hunting wild cows. Khalid b. al-Walid rode out until he came within sight of his fort. It was a moonlit summer night and Ukaydir was on the roof terrace with his wife. The wild cows had been scratching the palace gate with their horns all night. His wife asked him if he had ever seen anything like that, and he said, "No indeed." Then she said, "Who would allow this?" He responded, "No one." He then came down and called for his horse, which was saddled. A group of men from his family , among them his brother Hassan, took their hunting spears, mounted [their horses], and rode off. On their way they encountered the Messenger of God's cavalry, and [Ukaydir] was seized and his brother Hassan was killed. Hassan was wearing a silk brocade gown woven with gold in the form of date-palm leaves. Khalid stripped him of it and sent it to the Messenger of God before his arrival.}}


{{Quote|{{Abu Dawud|19|2996}}|Rapporté par Mouhayyisah :
===Assassination of Amr b. Jihash===


Le Messager d’Allah (La Bénédiction d’Allah soit sur lui) dît :Si vous remportez une victoire sur les hommes parmi les Juifs,tuez les.Ainsi Mouhayyisah  sauta sur Shoubaybah, un homme parmi les marchands juifs.Il avait des relations proches avec eux.Et il le tua.À cette époque Houwayyisah (frère de Mouhayyisah) n’avait pas embrassé l’Islam.Il était plus âgé que Mouhayyisah.Lorsqu’il le tua, Houwayyisah, le frappa et dît « Ô ennemi d’Allah , je pure par Allah , que tu as fait une bonne affaire avec ses biens ».
{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=438}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=192}}|One of Yamin's family told me that the apostle said to Yamin, 'Have you seen the way your cousin has treated me and what he proposed to do?' Thereupon Yamin gave a man money to kill 'Amr b. Jihash and he did kill him, or so they allege.}}
}}


{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=369}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=58-59}}|L’affaire de Mouhayyisah et Houwayyisah :
===Assassination of Khalid b. Sufyan===


Le Messager d’Allah dît «  Tuez tout Juif qui est sous votre autorité » Ce sur quoi Mouhayyisah Ibn Mas’oud sauta sur Ibn Sunayna , un marchand juif avec des femmes avec lesquelles il avait des échanges commerciaux et sociaux , et le tua.Houwayyisah le tua  en commençant à le frapper, et en disant «  Toi l’ennemi d’Allah , l’as-tu tué alors que tu t’es nourri avec ses richesses ? «  Mouhayyisah répondît «  Si celui qui m’a ordonné de le tuer m’avait ordonné de te tuer ,je t’aurais tranché la tête » Il dît que c’était le début de l’acceptation de l’Islam par Houwayyisah.L’autre répondît «  Par Allah , si Muhammad t’avait ordonnée de me tuer , m’aurais-tu tué ? » Il dît «  Oui par Allah, s’il m’avait donné l’ordre de te couper la tête je l’aurais fait » Il s’exclama «  Par Allah , une religion qui t’amène à une telle chose est merveilleuse ! » et il devint musulman.
{{Quote|[https://quranx.com/Hadith/AbuDawud/Hasan/Hadith-1244 Abu Dawud 1249] (removed from the USC-MSA edition)|Narrated 'Abd Allah b. Unais:
Un client des Banu Haritha m’a raconté une histoire venant de la fille de Mouhayyisah , d’après Mouhayyisah lui-même.
Mouhayyisah composait les vers suivants à ce propos :
Le fils de ma mère me faisait des reproches car ,s’il m’était ordonné de le tuer
Je lui aurais frappé la nuque avec une épée tranchante,
Une lame étincelante après être polie.
Mon estocade ne manque jamais sa cible.
Ça ne m’aurait pas fait plaisir de te tuer de mon propre chef
Bien que nous possédions toute l’Arabie du Nord au Sud.
}}


===Le meurtre  d'Umaiya bin Khalaf Abi Safwan===
The Messenger of Allah (ﷺ) sent me to Khalid b. Sufyan al-Hudhail. This was towards 'Uranah and 'Arafat. He (the Prophet) said: Go and kill him. I saw him when the time of the afternoon prayer had come. I said: I am afraid if a fight takes place between me and him (Khalid b. Sufyan), that might delay the prayer. I proceeded walking towards him while I was praying by making a sign. When I reached near him, he said to me: Who are you ? I replied: A man from the Arabs; it came to me that you were gathering (any army) for this man (i.e. Prophet). Hence I came to you in connection with this matter. He said: I am (engaged) in this (work). I then walked along with him for a while ; when it became convenient for me, I dominated him with my sword until he became cold (dead).}}


{{Quote|{{Bukhari|4|56|826}}|2=Rapporté par ‘Abdoullah Ibn Mas’oud :
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|pages=121-122}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|pages=156-157}}|Ibn Humayd--Salamah--Muhammad b. Ishaq--Muhammad b. Ja`far b. al-Zubayr--`Abdallah b. Unays: The Messenger of God called me and said, "It has reached me that Khalid b. Sufyan b. Nubayb al-Hudhali is gathering a force to attack me. He is either in Nakhlah or `Uranah, so go to him and kill him." I replied, "O Messenger of God, describe him to me so that I might know him." He said, "When you see him he will remind you of Satan. [A sure] sign between you and him is that when you see him you will feel a shudder." I went out, girding on my sword, until I came to him while he was in howdah with the women, seeking a halting place for them at the time for afternoon prayer. When I saw him I found him to be as the Messenger of God had described. I advanced toward him, but fearing that there might be acrimony between me and him which would distract me from the prayer, I prayed, making gestures with my head as I walked toward him. When I got to him he asked who I was, and I replied, "An Arab who has come to you because he has heard about you and your gathering [a force] against this fellow [i.e., Muhammad]." He said, "Yes, I am doing that." I walked a short distance with him and when it was feasible for me I struck him with my sword and killed him. Then I departed, leaving his women to throw themselves at him. When I came to the Messenger of God and greeted him, he looked at me and asked, "Is the objective accomplished?" I replied, "I have killed him." "You have said the truth," he replied. Then he stood up and went"' into his house and gave me a stick, saying, "Keep this stick with you O `Abdallah b. Unays." When I went out with it the people asked me what that stick was. I told them that the Messenger of God had given it to me and asked me to keep it with me. They told me to go back to him and ask him the reason for that. So I went back to him and said, "O Messenger of God, why did you give me this stick?" He replied, "[As a] sign between me and you on the day of resurrection. There will be a few men at that time who will carry sticks tied to their waists (al-mutakhassirun)." `Abdallah, therefore, fastened the stick to his sword, where it remained with him until his death, when he ordered that it should be fastened to his body with the shroud and buried with him.}}
Sa’d Ibn Mou’adh vint à la Mecque avec l’intention de faire la ‘Oumra , et il resta dans la maison d’Oumaiya Ibn Khalaf Abi Safwan, car Umaiya lui-même avait l’habitude de rester dans la maison de Sa’d lorsqu’il passait par Médine sur sa route vers le Sham. Umaiya dît à Sad « Attendras-tu jusqu’à midi lorsque les gens seront chez eux, puis tu pourras faire le Tawaf (=circumambulation) autour de la Ka’ba ? « Ainsi, alors que Sad faisait le tour de la Ka’ba, Abou Jahl vint et demanda «  Qui est celui qui fait actuellement le Tawaf ? » Sad répondît «  C’est moi ,Sad » Abou Jahl dît « Fais-tu le tawaf en sécurité bien que tu as donné refuge à Muhammad et à ses compagnons ? «  Sad dît «  Oui » et ils commencèrent à se quereller .Umaiya dît à Sad «  Ne crie pas sur Abi-l-Hakam ( c’est-à-dire Abou Jahl) , car il est le chef de la vallée de la Mecque » Sad dît alors (à Abou Jahl) «  Par Allah , si tu m’empêches de faire le tawaf de la Ka’ba, je vais ruiner tes affaires commerciales avec le Sham » Umaiya continua à dire à Sad «  Ne lève pas la voix » et il le saisit .Sad devint furieux et dît ( à Umaiya) «  Hors de ma vue, car j’ai entendu Muhammad dire qu’il te tuerait » Umaiya dît «  Est-ce qu’il me tuera ? » Sad dît «  Oui » Umaiya répondît « Par Allah ! Lorsque Muhammad dit quelque chose, il ne ment jamais » Umaiya se rendit chez sa femme et lui dît «  Est-ce que tu sais que mon frère de Yathrib (c’est-à-dire Médine) m’a dit » Elle répondit «  Qu’a-t-il dit ? » Il répondît « Il revendique avoir entendu de Muhammad demandant qu’il me tuerait » Elle dit «  Par Allah ! Muhammad ne ment jamais » Alors, lorsque les infidèles commencèrent à engager la bataille de Badr et déclarèrent la guerre aux musulmans, sa femme lui dît «  Ne te rappelles-tu pas ce que ton frère de Yathrib t’a dit ? » Umaiya décida de ne pas y aller mais Abou Jahl lui dît «  Vous êtes des nobles de la vallée de la Mecque, donc vous devez nous accompagner pendant un jour ou deux » Il y alla avec eux et Allah le fit tuer.}}


===L'éxecution de `Uqba bin Abi Mu`ayt===
===The Killing of Khubaib===


{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=308}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 1|page=643}}<br>See Also {{Tabari|9|p. 121}}|Lorsque le Messager d’Allah ordonna de le tuer, ‘Uqba lui dît «  Mais qui va s’occuper de mes enfants, Ô Muhammad ? » « L’enfer » qu’il lui répondît ,et ‘Asim Ibn Thabit Ibn Abou’l-Aqlah Al Ansari le tua selon ce qu’Abou ‘Ubayda Ibn Muhammad Ibn ‘Ammar Ibn Yasir me dît.}}
{{Quote|{{Bukhari|4|52|281}}|Narrated Abu Huraira: Allah's Apostle sent a Sariya of ten men as spies under the leadership of 'Asim bin Thabit al-Ansari, the grandfather of 'Asim bin Umar Al-Khattab. They proceeded till they reached Hadaa, a place between 'Usfan, and Mecca, and their news reached a branch of the tribe of Hudhail called Bani Lihyan. About two-hundred men, who were all archers, hurried to follow their tracks till they found the place where they had eaten dates they had brought with them from Medina. They said, "These are the dates of Yathrib (i.e. Medina), "and continued following their tracks When 'Asim and his companions saw their pursuers, they went up a high place and the infidels circled them. The infidels said to them, "Come down and surrender, and we promise and guarantee you that we will not kill any one of you" 'Asim bin Thabit; the leader of the Sariya said, "By Allah! I will not come down to be under the protection of infidels. O Allah! Convey our news to Your Prophet. Then the infidels threw arrows at them till they martyred 'Asim along with six other men, and three men came down accepting their promise and convention, and they were Khubaib-al-Ansari and Ibn Dathina and another man So, when the infidels captured them, they undid the strings of their bows and tied them. Then the third (of the captives) said, "This is the first betrayal. By Allah! I will not go with you. No doubt these, namely the martyred, have set a good example to us." So, they dragged him and tried to compel him to accompany them, but as he refused, they killed him. They took Khubaid and Ibn Dathina with them and sold them (as slaves) in Mecca (and all that took place) after the battle of Badr. Khubaib was bought by the sons of Al-Harith bin 'Amir bin Naufal bin 'Abd Manaf. It was Khubaib who had killed Al-Harith bin 'Amir on the day (of the battle of) Badr. So, Khubaib remained a prisoner with those people.<BR>Narrated Az-Zuhri: 'Ubaidullah bin 'Iyyad said that the daughter of Al-Harith had told him, "When those people gathered (to kill Khubaib) he borrowed a razor from me to shave his pubes and I gave it to him. Then he took a son of mine while I was unaware when he came upon him. I saw him placing my son on his thigh and the razor was in his hand. I got scared so much that Khubaib noticed the agitation on my face and said, 'Are you afraid that I will kill him? No, I will never do so.' By Allah, I never saw a prisoner better than Khubaib. By Allah, one day I saw him eating of a bunch of grapes in his hand while he was chained in irons, and there was no fruit at that time in Mecca." The daughter of Al-Harith used to say, "It was a boon Allah bestowed upon Khubaib." When they took him out of the Sanctuary (of Mecca) to kill him outside its boundaries, Khubaib requested them to let him offer two Rakat (prayer). They allowed him and he offered Two Rakat and then said, "Hadn't I been afraid that you would think that I was afraid (of being killed), I would have prolonged the prayer. O Allah, kill them all with no exception." (He then recited the poetic verse):-- "I being martyred as a Muslim, Do not mind how I am killed in Allah's Cause, For my killing is for Allah's Sake, And if Allah wishes, He will bless the amputated parts of a torn body" Then the son of Al Harith killed him. So, it was Khubaib who set the tradition for any Muslim sentenced to death in captivity, to offer a two-Rak'at prayer (before being killed). Allah fulfilled the invocation of Asim bin Thabit on that very day on which he was martyred. The Prophet informed his companions of their news and what had happened to them. Later on when some infidels from Quraish were informed that Asim had been killed, they sent some people to fetch a part of his body (i.e. his head) by which he would be recognized. (That was because) 'Asim had killed one of their chiefs on the day (of the battle) of Badr. So, a swarm of wasps, resembling a shady cloud, were sent to hover over Asim and protect him from their messenger and thus they could not cut off anything from his flesh.}}


{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=309}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 1|page=645}}|Nubayh Ibn Wahb , le frère des Banu ‘Abdou’l-Dar me dît que le Messager d’Allah divisa les prisonniers parmi ses compagnons et dît  «  Traitez les bien «  À présent Abou ‘Aziz Ibn ‘Umayr Ibn Hashim , le frère de Mous’ab Ibn ‘Umayr , de la même mère et même père, faisait partie des prisonniers et celui-ci dît «  Mon frère Mous’ab est passé à côté de moi pendant qu’un des Ansars m’attachait et il dît «  Attachez le fermement, car sa mère est une femme riche , peut-être qu’elle te le rachètera » J’étais avec un groupe nombreux des Ansars lorsqu’ils m’amenèrent de la bataille de Badr, et lorsqu’ils mangeaient leurs déjeuners et leurs dîners , ils me donnaient le pain et mangeaient les dattes , en accord avec les ordres que le Messager d’Allah leur avaient donnés nous concernant.Quiconque avait un morceau de pain me le donnait.J’avais honte et  je le leur rendis mais ils me le remettaient sans y avoir touché..
===The Torture and Murder of Kinanah b. al-Rabi b. al-Huqyaq===
}}


===Le meurtre de Yusayr Ibn Rizam===
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|pages=122-123}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=14}}|According to Ibn Isliaq: Kinanah b. al-Rabi` b. Abi al-Huqayq, who had the treasure of the Band al-Nadir, was brought to the Messenger of God, who questioned him; but he denied knowing where it was. Then the Messenger of God was brought a Jew who said to him, "I have seen Kinanah walk around this ruin every morning." The Messenger of God said to Kinanah: "What do you say? If we find it in your possession, I will kill you." "All right," he answered. The Messenger of God commanded that the ruin should be dug up, and some of the treasure was extracted from it. Then he asked him for the rest of it. Kinanah refused to surrender it; so the Messenger of God gave orders concerning him to al-Zubayr b. al-'Awwam, saying, "Torture him until you root out
what he has." Al-Zubayr kept twirling his firestick in his breast until Kinanah almost expired; then the Messenger of God gave him to Muhammad b. Maslamah, who beheaded him to avenge his brother Mahmud b. Maslamah.}}


{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|page=120}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=155}}|Il a été rapporté concernant Yusayr Ibn Rizam, le Juif, qu’il réunissait la tribu des Ghatafan pour attaquer le Messager d’Allah, donc ce dernier envoya ‘Abdallah Ibn Rawihah avec un nombre de ses compagnons, parmi lesquels il y avait ‘Abdallih Ibn Unays, un allié des Banu Salamah.Lorsqu’ils vinrent à lui , ils lui parlèrent, lui firent des promesses , le traitèrent gentiment et dirent «  Si tu te rends chez le Messager d’Allah il te confiera une mission et t’honorera » Ils continuèrent (à insister auprès de lui ) jusqu’à ce qu’il alla avec eux, accompagné par un groupe de Juifs.’Abdallah Ibn Unays le fit monter sur son chameau et avança derrière lui.Lorsqu’il était à Al-Qargarah, environ six lieues de Khaybar, Yusayr Ibn Rizim regretta d’être allé chez le Messager d’Allah.’Abdallih Ibn Unays comprit ses intentions alors qu’il était sur le point de dégainer son épée, puis il lui sauta dessus et le frappa avec son épée, lui blessant la jambe.Yusayr le frappa avec un bâton ( à la pointe crochue) en bois qui était dans sa main, visant sa tête.Dieu fit que Yusayr fut tué, et chacun des compagnons du Messager d’Allah assaillit ceux des compagnons juifs en voyage et les tuèrent, sauf une personne qui prit la fuite sur sa monture.Lorsque ‘Abdallah Ibn Unays se rendit chez le Messager d’Allah , le Prophète lui cracha à la tête au niveau de sa blessure et cela ne suppura pas ni ne lui fit de mal.
{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=515}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=336-337}}|The Rest of the Affair of Khaybar:<br>
}}
Kinana b. al-Rabi', who had the custody of the treasure of B. al-Nadir, was brought to the apostle who asked him about it. He denied that he knew where it was. A Jew came (T. was brought) to the apostle and said that he T. 158. had seen Kinana going round a certain ruin every morning early. When the apostle said to Kinana, 'Do you know that if we find you have it I shall kill you?' he said Yes. The apostle gave orders that the ruin was to be excavated and some of the treasure was found. When he asked him about the rest he refused to produce it, so the apostle gave orders to al-Zubayr b. al-'Awwam, 'Torture him until you extract what he has,' so he kindled a fire with flint and steel on his chest until he was nearly dead. Then the apostle delivered him to Muhammad b. Maslama and he struck off his head, in revenge for his brother Mahmud.}}


===La torture et le meurtre des huit hommes de 'Ukil===
===The Murder of Al-Nadr Bin Al-Harith===


{{Quote|{{Quran|5|33}}|La punition pour ceux qui déclenchent la guerre contre Allah et Son Messager et combattent pour causer la corruption sur la terre est seulement cela, qu’ils soient assassinés ou crucifiés ou que leur mains et leur pieds opposés soient coupés ou qu’ils soient emprisonnés, ce sera comme une disgrâce pour eux dans ce monde, et dans l’au-delà ils auront un sévère châtiment.}}
{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=133-134}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 1|pages=295-296}}|If it was money he wanted, they would make him the richest of them all; if it was honour, he should be their prince; if it was sovereignty, they would make him king; if it was a spirit which had got possession of him (they used to call the familiar spirit of the jinn ra'iy), then they would exhaust their means in finding medicine to cure him. The apostle replied that he had no such intention. He sought not money, nor honour, nor sovereignty, but God had sent him as an apostle, and revealed a book to him, and commanded him to become an announcer and a warner. He had brought them the messages of his Lord, and given them good advice. If they took it then they would have a portion in this world and the next; if they rejected it, he could only patiently await the issue until God decided between them, or words to that effect. 'Well, Muhammad,' they said, 'if you won't accept any of our propositions, you know that no people are more short of land and water, and live a harder life than we, so ask your Lord, who has sent you, to remove for us these mountains which shut us in, and to straighten out our country for us, and to open up in it rivers like those of Syria and Iraq, and to resurrect for us our forefathers, and let there be among those that are resurrected for us Qusayy b. Kilab, for he was a true shaikh, so that we may ask them whether what you say is true or false. If they say you are speaking the truth, and you do what we have asked you, we will believe in you, and we shall know what your position with God is, and that He has actually sent you as an apostle as you say.' He replied that he had not been sent to them with such an object. He had conveyed to them God's message, and they could either accept it with advantage, or reject it and await God's judgement. They said that if he would not do that for them, let him do something for himself. Ask God to send an angel with him to confirm what he said and to contradict them; to make him gardens and castles, and treasures of gold and silver to satisfy his obvious wants. He stood in the streets as they did, and he sought a livelihood as they did. If he could do this, they would recognize his merit and position with God, if he were an apostle as he claimed to be. He replied that he would not do it, and would not ask for such things, for he was not sent to do so, and he repeated what he had said before. They said, 'Then let the heavens be dropped on us in pieces,' as you assert that your Lord could do if He wished, for we will not believe you unless you do so.' The apostle replied that this was a matter for God; if He wanted to do it with them, He would do it. They said, 'Did not your Lord know that we would sit with you, and ask you these questions, so that He might come to you and instruct you how to answer us, and tell you what He wall going to do with us, if we did not receive your message? Information has reached us that you are taught by this fellow in al-Yamama, called al-Rahman, and by God we will never believe in the Rahman. Our conscience is clear. By God, we will not leave you and our treatment of you, until either we destroy you or you destroy us.' Some said, 'We worship the angels, who are the daughters of Allah.' Others said, 'We will not believe in you until you come to us with God and the angels as a surety."<br>
When they said this the apostle got up and left them.}}


{{Quote|{{Bukhari|4|52|261}}|Rapporté par Anas Ibn Malik :
{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=135-137}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 1|pages=300-302}}|When Abu Jahl said that to them, aI-Nadir b. al-Harith b. Kalada b. 'Alqama b. Abdu Manaf b. Abdu'I-Dar b. Qusayy got up and said: 'O Quraysh, a situation has arisen which you cannot deal with. Muhammad was a young man most liked among you, most truthful in speech, and most trustworthy, until, when you saw grey hairs on his temple, and he brought you his message, you said he was a sorcerer, but he is not, for we have seen such people and their spitting and their knots; you said, a diviner, but we have seen such people and their behaviour, and we have heard their rhymes; and you said a poet, but he is not a poet, for we have heard all kinds of poetry; you said he was possessed, but he is not, for we have seen the possessed, and he shows no signs of their gasping and whispering and delirium. Ye men of Quraysh, look to your affairs, for by God, a serious thing has befallen you.' Now al-Nadr b. al-Harith was one of the satans of Quraysh; he used to insult the apostle and show him enmity. He had been to al-Hira and learnt there the tales of the kings of Persia, the tales of Rustum and Isbandiyar. When the apostle had held a meeting in which he reminded them of God, and warned his people of what had happened to bygone generations as a result of God's vengeance, al-Nadr got up when he sat down, and said, 'I can tell a better story than he, come to me.' Then he began to tell them about the kings of Persia, Rustum and Isbandiyar, and then he would say, 'In what respect is Muhammad a better story-teller than?.<br>
Ibn 'Abbas, according to my information, used to say eight verses of the Quran came down in reference to him, 'When our verses are read to him, he says fairy tales of the ancients'; and all those passages in-the Quran in which 'fairy tales' are mentioned.<br>
When Al-Nadr said that to them, they sent him and 'Uqba b. Abu Mu'ayt to the Jewish rabbis in Medina and said to them, 'Ask them about Muhammad; describe him to them and tell them what he says, for they are the first people of the scriptures and have knowledge which we do not possess about the prophets.' They carried out their instructions, and said to the rabbis, 'You are the people of the Taurat,' and we have come to you so that you can tell us how to deal with this tribesman of ours.' The rabbis said, 'Ask him about three things of which we will instruct you; if he gives you the right answer then he is an authentic prophet, but if he does not, then the man is a rogue, so form your own opinion about him. Ask him what happened to the young men who disappeared in ancient days, for they have a marvellous story. Ask him about the mighty traveller who reached the confines of both East and West. Ask him what the spirit is. If he can give you the answer, then follow him, for he is a prophet. If he cannot, then he is a forger and treat him as you will.' The two men returned to Quraysh at Mecca' and told them that they had. a decisive way of dealing with Muhammad, and they told them about the three questions.<br>
They came to the apostle and called upon him to answer these questions. He said to/them, II will give you your answer tomorrow,' but he did not say, 'if God will.' So they went away; and the apostle, so they say, waited for fifteen days without a revelation from God on the matter, nor did Gabriel come to him, so that the people of Mecca began to spread evil reports, saying, 'Muhammad promised us an answer on the morrow, and today is the fifteenth day we have remained without an answer.' This delay caused the apostle great sorrow, until Gabriel brought him the Chapter of The Cave, in which he reproaches him for his sadness, and told him the answers of their questions, the youths, the mighty traveller, and the spirit.}}


Un groupe de huit hommes issus des tribus de ‘Ukil vint au Prophète et ils trouvaient le climat de Médine inapproprié pour eux.Puis ils dirent « Ô Messager d’Allah ! Donne nous du lait «  Le Messager d’Allah dît «  Je te suggère que tu rejoignes le troupeau de chameaux » Ainsi ils allèrent burent de l’urine et du lait de chameaux (comme remède) jusqu’à ce qu’ils recouvrirent la santé et reprirent du poids.Puis ils tuèrent le berger et partirent avec les chameaux, et ils devinrent incroyants après avoir été musulmans.Lorsque le Prophète fut informé par un crieur à l’aide, il envoya des hommes à leur poursuite, et avant que le soleil fut à son zénith, ils lui furent amenés, et il leur fit couper les mains et les pieds.Puis il ordonna de chauffer des clous et de leur passer sur les yeux et ils furent abandonnés dans la plaine de Harra (c’est-à-dire une terre parsemée de rochers dans Médine).Ils demandèrent de l’eau et personne ne leur en fournit  jusqu’à ce qu’ils moururent ( Abou Qilaba, un sous narrateur dît «  Ils commirent un meurtre et un vol et combattirent Allah et son Messager  et répandirent le mal sur la terre »)
{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=162-163}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 1|page=358}}|Al-Nadr b. al-Harith b. 'Alqama b. Kalada b. 'Abdu Manaf whenever the apostle sat in an assembly and invited people to God, and recited the Quran and warned the Quraysh of what had happened to former peoples, followed him when he got up and spoke to them about Rustum the Hero and Isfandiyar and the kings of Persia, saying, 'By God, Muhammad cannot tell; better story than I and his talk is only of old fables which he has copied as I have.' So God revealed concerning him, 'And they say, Stories of the ancients which he has copied down, and they are read to him morning and night. Say, He who knows the secrets of heaven and earth has sent it down. Verily, He is merciful, forgiving.'<br>
|See Also {{Bukhari|1|4|234}}, {{Bukhari|5|59|505}}, {{Bukhari|7|71|623}}, {{Bukhari|8|82|794}}, {{Bukhari|8|82|796}}, {{Bukhari|8|82|797}}}}
And there came down concerning him, 'When Our verses are read to him he says, fables of the ancients'.<br>
And again, 'Woe to every sinful liar who hears God's verses read before him. Then he continues in pride as though he had not heard them, as though in his ears was deafness. Tell him about a painful punishment'.}}


{{Quote|{{Bukhari|9|83|37}}|Rapporté par Abou Qilaba :
{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=308-309}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 1|page=643-644}}|Then the apostle went forward until when he came out of the pass of al-Safra' he halted on the sandhill between the pass and al-Naziya called Sayar at a tree there and divided the booty which God had granted to the Muslims equally.' Then he marched until he reached Rauha' when the Muslims met him congratulating him and the Muslims on the victory God had given him. Salama b. Salama-so 'Asim b. 'Umar b. Qatada and Yazid b. Ruman told me-said, 'What are you congratulating us about? By God, we only met some bald old women like the sacrificial camels who are hobbled, and we slaughtered them!' The apostle smiled and said, 'But, nephew, those were the chiefs'. When the apostle was in al-Safra', al-Nadr was killed by 'Ali, as a learned Meccan told me. When he was in 'Irqu'l-Zabya 'Uqba was killed. He had been captured by 'Abdullah b. Salima, one of the B. al-'Ajlan.<br>
When the apostle ordered him to be killed 'Uqba said, 'But who will look after my children, O Muhammad?' 'Hell', he said, and 'Asim b. Thabit b. Abu'I-Aqlah al-Ansari killed him according to what Abu 'Ubayda b. Muhammad b. 'Ammar b. Yasir told me.<br>
Abu Hind, freedman of Farwa b. 'Amr al-Bayadi, met the apostle there With a jar full of butter and dates (383). He had stayed behind from Badr
but was present at all the other battles and afterwards became the apostle's cupper, The apostle said, 'Abu Hind is one of the Ansar; intermarry with him, and they did so.<br>
The apostle arrived in Medina a day before the prisoners.}}


Une fois ‘Umar Ibn ‘Abdoul ‘Aziz s’assit sur son trône dans la cour intérieure de sa maison de sorte que les gens se réunirent devant chez lui.Puis il les autorisait à entrer et dît «  Que pensez-vous d’Al Qasama ? » Ils dirent «  Nous disons qu’il est légitime de dépendre d’Al Qasama à Qisas, tout comme les califes musulmans précédents géraient les affaires dont Qisas dépendait. » Alors il me dît «  Ô Abou Qilaba !Que dis-tu de cela ? » Il me laissa prendre place devant les gens et je dis « Ô commandeur des croyants !Tu as les chefs de l’armée ainsi que les nobles des arabes.Si cinquante d’entre eux témoignent qu’un homme marié a commis des actes sexuels illégaux à Damas, mais qu’ils ne l’ont pas vu(faire ainsi), le lapiderais-tu ? » Il dît «  Non » Je dis «  Si cinquante d’entre eux témoignait qu’un homme a commis un vol à Hums, lui couperais-tu la main bien qu’ils ne l’aient pas vu ? »Il répondit «  Non », je dis «  Par Allah, le Messager d’Allah n’a jamais tué personne sauf ceux/celles dans les trois situations suivantes :
{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=312}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 1|page=649}}|Then Quraysh sent to redeem their prisoners }}
1.Une personne qui a tué quelqu’un de façon injustifiée, fut tué ( à Qisas)
2.Une personne mariée qui a commis un acte sexuel illicite.3.Un homme qui a combattu Allah et son Messager et qui a quitté l’Islam et est devenu un apostat. » Alors les gens dirent «  Anas Ibn Malik n’a pas rapporté que le Messager d’Allah avait coupé les mains des voleurs, marquer au fer leurs yeux et les a jetés livrés à leur sort sous le soleil du désert ? » Je dis «  Je vais te parler du récit d’Anas.Anas a dit «  Huit personnes des tribus de ‘Ukl vinrent chez le Messager d’Allah et lui firent allégeance en devenant musulmans.Le climat de Médine ne leur convenait pas, ils devinrent ainsi malades et s’en plaignirent auprès du Messager d’Allah.Il leur dît «  Pourquoi ne sortiriez vous pas avec le berger qui garde ces chameaux, boiriez de leur lait et de leur urine (comme remède) ? » Ils dirent «  Oui », Ainsi ils sortirent et burent de l’urine et du lait de chameau , et après avoir récupéré, ils tuèrent le berger dont le Messager d’Allah avait parlé et s’enfuirent avec les chameaux.La nouvelle arriva aux oreilles du Messager d’Allah, qui envoya des hommes sur leurs traces et ils furent capturés et amenés au Prophète.Il donna l’ordre de leur couper les mains et les pieds et que leurs yeux soient marqués au fer avec des morceaux de métal fondu, et qu’ils soient jetés sous le soleil jusqu’à ce qu’ils meurent » Je dis «  Qu’y a-t-il de pire que ce que ces gens ont fait ? Ils ont quitté l’Islam, commis un meurtre et un vol. »
}}


{{Quote|{{Bukhari|2|24|577}}|Rapporté par Anas: Des membres de la tribu de 'Uraina vinrent à Médine et le climat ne leur convenait pas, alors le Messager d'Allah les autorisa  à aller auprès des troupeaux de chameaux  (donnés comme Zakat) et de boire leur lait et leur urine (comme remède)mais ils tuèrent le berger et s'enfuirent avec tous les chameaux. Alors le Messager d'Allah envoya des hommes à leur poursuite pour les attraper , et ils furent ramenés, et ils eurent les mains et les pieds coupés  et leurs yeux furent crevés avec des morceaux de fer chauffés et ils furent abandonnés dans la zone de Harrah(un endroit rocailleux de Médine) (See Hadith No. 234, Vol. 1)}}
{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=360}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=42-43}}|Qutayla d. al-Harith, sister of al-Nadr b. al-Harith, weeping him said:
:O Rider, I think you will reach Uthayl
:At dawn of the fifth night if you are lucky.
:Greet a dead man there for me.
:Swift camels always carry news from me to :thee.
:(Tell of) flowing tears running profusely or ending in a sob.
:Can al-Nadir hear me when I call him,
:How can a dead man hear who cannot speak?
:O Muhammad, finest child of noble mother,
:Whose sire a noble sire was,
:'Twould not have harmed you had you spared him.
:(A warrior oft spares though full of rage and anger.)
:Or you could have taken a ransom,
:The dearest price that could be paid.
:Al-Nadr was the nearest relative you captured
:With the best claim to be released.
:The swords of his father's sons came down on him.
:Good God, what bonds of kinship there were shattered!
:Exhausted he was led to a cold-blooded death,
:A prisoner in bonds, walking like a hobbled beast.<br>
The apostle left Badr at the end of the month of Ramadan or in Shawwal.}}


{{Quote|{{Bukhari|8|82|795}}|Rapporté par Anas :
{{Quote|The Life of Muhammad, Muhammad H. Haykal, pp. 233-234|Mus'ab replied, 'You used to speak all kinds of calumnies against the Book of God and His Prophet; you also used the persecute and harm his companions.' Al Nadr said, 'Had Quraysh taken you captive, I would have never allowed them to kill you as long as I was alive'; to which Mus'ab replied, 'By God I do not believe you; I am not like you; Islam has severed my relations with you.' Al Nadr was the captive of al Miqdad who expected to receive a great ransom from the captive's family...At this the Prophet--may God's blessing be upon him---said: 'Strike his neck. O God, give al Miqdad plenty of Your bounty instead.' Ali ibn Abu Talib executed the Prophet's order with the sword. As the party arrived at Irq al Zubyah, the Prophet ordered the execution of Uqbah ibn Abu Mu'ayt. When Uqbah pleaded, 'Who will take care of my children, O Mohammed?' Mohammed answered, 'The fire.'}}
Le Prophète fit couper les mains et les pieds des hommes de la tribu de ‘Uraina et ne fit pas cautériser leur membres qui saignaient jusqu’à ce que ces derniers moururent.  
}}


{{Quote|{{Muslim|16|4131}}|Anas rapporta :
===The Death of Ibn Sunayna===


Huit hommes de la tribu de ‘Ukl vinrent chez le Messager d’Allah ( la paix soit sur lui ) et lui firent allégeance et devinrent musulmans, mais trouvaient le climat de ce pays incommode pour leur santé et tombèrent malades, et ils s’en plaignirent auprès du Messager d’Allah ( la paix soit sur lui) , alors il leur dît : « Et si vous alliez avec notre berger qui surveille ses chameaux , que vous profitiez de leur lait et de leur urine ? »Ils acceptèrent .Ils prirent la route et burent du lait et de l’urine et recouvrèrent la santé.Puis ils tuèrent le berger et s’enfuirent avec les chameaux.Cette information vint aux oreilles du Messager d’Allah (la paix soit sur lui) et il envoya des hommes à leurs trousses, et ils furent attrapés et amenés devant lui .Il donna l’ordre que leurs mains et leurs pieds soient tranchés et que leurs yeux soient crevés, puis qu’ils soient jetés sous le soleil, jusqu’à ce qu’ils moururent.
{{Quote|{{Abu Dawud|19|2996}}|Narrated Muhayyisah: The Apostle of Allah (peace be upon him) said: If you gain a victory over the men of Jews, kill them. So Muhayyisah jumped over Shubaybah, a man of the Jewish merchants. He had close relations with them. He then killed him. At that time Huwayyisah (brother of Muhayyisah) had not embraced Islam. He was older than Muhayyisah. When he killed him, Huwayyisah beat him and said: O enemy of Allah, I swear by Allah, you have a good deal of fat in your belly from his property.}}


Ce hadith a été raconté sous l’autorité d’Ibn As-Sabbah avec une légère variante dans les mots.
{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=369}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=58-59}}|The Affair of Muhayyisa and Huwayyisa:<br>
|See Also {{Muslim|16|4130}}, {{Muslim|16|4132}}, {{Muslim|16|4133}}}}
The apostle said, 'Kill any Jew that falls into your power.' Thereupon Muhayyisa b. Mas'ud leapt upon Ibn Sunayna, a Jewish merchant with women they had social and business relations, and killed him. Huwayyisa killed him Huwayyyisa began to beat him, saying, 'You enemy of God, did you kill him when much of the fat on your belly comes form his wealth?' Muhayyisa answered, 'Had the one who ordered me to kill him ordered me to kill you I would have cut your head off.' He said that this was the beginning of Huwayyisa's acceptance of Islam. The other replied, 'By God, if Muhammad had ordered you to kill me would you have killed me?' He said, 'Yes, by God, had he ordered me to cut off your head I would have done so.' He exclaimed, 'By God, a religion which can bring you to this is marvellous!' and he became a Muslim.<br>
I was told this story by a client of B. Haritha from the daughter of Muhayyisa from Muhayyisa himself.<br>
Muhayyisa composed the following lines on the subject:<br>
:My mother's son blames me because if I were ordered to kill him
:I would smite his nape with a sharp sword,
:A blade white as salt from polishing.
:My downward stroke never misses its mark.
:It would not please me to kill you voluntarily
:Though we owned all Arabia from north to south.}}


{{Quote|{{Abu Dawud|38|4356}}|Rapporté par Abdoullah  Ibn Umar :
===The Killing of Umaiya bin Khalaf Abi Safwan===


Certaines personnes volèrent des chameaux du Prophète ( la paix soit sur lui) , s’enfuirent avec et apostasièrent.Ils tuèrent leur berger auquel le Prophète ( la paix soit sur lui) avait confié la garde des chameaux , qui était un croyant.Le Prophète envoya des gens à leur poursuite et ils furent attrapés.Il ordonna que leurs mains et leurs pieds soient coupés, et que leurs yeux soient arrachés.Le verset concernant le combat contre Allah et son Messager ( la paix soit sur lui) fut alors révélé. C’étaient les gens dont Anas Ibn Malik informa Al-Hajjaj lorsqu’il lui demanda.
{{Quote|{{Bukhari|4|56|826}}|Narrated 'Abdullah bin Mas'ud: Sa'd bin Mu'adh came to Mecca with the intention of performing 'Umra, and stayed at the house of Umaiya bin Khalaf Abi Safwan, for Umaiya himself used to stay at Sa'd's house when he passed by Medina on his way to Sham. Umaiya said to Sad, "Will you wait till midday when the people are (at their homes), then you may go and perform the Tawaf round the Ka'ba?" So, while Sad was going around the Ka'ba, Abu Jahl came and asked, "Who is that who is performing Tawaf?" Sad replied, "I am Sad." Abu Jahl said, "Are you circumambulating the Ka'ba safely although you have given refuge to Muhammad and his companions?" Sad said, "Yes," and they started quarreling. Umaiya said to Sad, "Don't shout at Abi-l-Hakam (i.e. Abu Jahl), for he is chief of the valley (of Mecca)." Sad then said (to Abu Jahl). 'By Allah, if you prevent me from performing the Tawaf of the Ka'ba, I will spoil your trade with Sham." Umaiya kept on saying to Sad, "Don't raise your voice." and kept on taking hold of him. Sad became furious and said, (to Umaiya), "Be away from me, for I have heard Muhammad saying that he will kill you." Umaiiya said, "Will he kill me?" Sad said, "Yes,." Umaiya said, "By Allah! When Muhammad says a thing, he never tells a lie." Umaiya went to his wife and said to her, "Do you know what my brother from Yathrib (i.e. Medina) has said to me?" She said, "What has he said?" He said, "He claims that he has heard Muhammad claiming that he will kill me." She said, By Allah! Muhammad never tells a lie." So when the infidels started to proceed for Badr (Battle) and declared war (against the Muslims), his wife said to him, "Don't you remember what your brother from Yathrib told you?" Umaiya decided not to go but Abu Jahl said to him, "You are from the nobles of the valley of Mecca), so you should accompany us for a day or two." He went with them and thus Allah got him killed.}}
}}


{{Quote|[https://quranx.com/Hadith/AbuDawud/Hasan/Hadith-4352 Abu Dawud 4365] (removed from the USC-MSA edition)|La tradition mentionnée ci-dessus a aussi été transmise par le narrateur Ayyoub avec une chaîne de transmission différente.Cette version contient : «  Ainsi Le Prophète ordonna que des clous soient chauffés et qu’on les aveugla avec, et que leurs mains et leur pieds soient coupés, et qu’ils ne soient pas cautérisés pour arrêter l’afflux sanguin.}}
===The Execution of `Uqba bin Abi Mu`ayt===


{{Quote|{{Abu Dawud|38|4357}}|Rapporté par AbouzZinad :
{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=308}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 1|page=643}}<br>See Also {{Tabari|9|p. 121}}|When the apostle ordered him to be killed 'Uqba said, 'But who will look after my children, O Muhammad?' 'Hell', he said, and 'Asim b. Thabit b. Abu'I-Aqlah al-Ansari killed him according to what Abu 'Ubayda b. Muhammad b. 'Ammar b. Yasir told me.}}


Lorsque le Messager d’Allah (la paix soit sur lui) fit couper (les mains et les pieds) de ceux qui avaient volé les chameaux, et qu’il ordonna que leurs yeux soient crevés avec des clous chauffés, Allah le réprimanda pour cet acte, et Allah l’Exalté, révéla «  La punition pour ceux qui font la guerre à Allah et à son Messager et qui combattent et causent la corruption sur la terre est l’exécution ou la crucifixion « }}
{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=309}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 1|page=645}}|Nubayh b. Wahb brother of B. 'Abdu'l-Dar told me that the apostle divided the prisoners amongst his companions and said, 'Treat them well.' Now Abu 'Aziz b. 'Umayr b. Hashim, brother of Mus'ab b. 'Umayr by the same mother and father, was among the prisoners and he said, 'My brother Mus'ab passed by me as one of the Ansar was binding me and he said: "Bind him fast, for his mother is a wealthy woman; perhaps she will redeem him from you." I was with a number of the Ansar when they brought me from Badr, and when they ate their morning and evening meals they gave me the bread and ate the dates themselves in accordance with the orders that the apostle had given about us. If anyone had a morsel of bread he gave it to me. I felt ashamed and returned it to one of them but he returned it to me untouched'.}}


===Le massacre des dix Mecquois===
===The Killing of Yusayr b. Rizam===


{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=181}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=60}}|Selon Al-Waqidi :
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|page=120}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=155}}|It is reported about Yusayr b. Rizam, the Jew, that he was gathering Ghatafan in Khaybar to attack the Messenger of God, so the latter sent 'Abdallah b. Rawihah with a number of his companions, among whom were 'Abdallih b. Unays, an ally of the Band Salamah. When they came to him they spoke to him, made promises, treated him nicely, and said, "If you come to the Messenger of God he will give you an assignment and honor you." They continued [urging him] until he went with them, accompanied by a number of Jews. 'Abdallah b. Unays mounted him on his camel and rode behind him. When he was in al-Qargarah, about six miles from Khaybar, Yusayr b. Rizim regretted going to the Messenger of God. 'Abdallih b. Unays perceived his intention as he was getting ready to draw his sword, so he leapt at him and struck him with his sword, severing his leg. Yusayr hit him with a stick (with a crooked head) of shawاat wood which was in his hand, aiming at his head. God killed Yusayr, and each one of the Messenger of God's companions fell upon their Jewish traveling companions and killed them, except for one person who escaped on his mount. When 'Abdallah b. Unays came to the Messenger of God the Prophet spat on his head wound, and it did not' fester or hurt him.}}


Le Messager d’Allah ordonna que six hommes et quatre femmes fussent tués.Parmi les hommes, [ Al Waqidi] mentionna ceux que Ibn Ishaq nomma.Les femmes qu’il mentionna étaient Hint Bint ‘Outbah Ibn Rabi’ah, qui devint musulman et fit allégeance ; Sarah , la femme affranchie  de ‘Amr Ibn Hashim Ibn ‘Abd Al-Muttalib Ibn ‘Abd Manaf, qui fut tué ce jour ; Quraybah, qui fut tué ce jour ; et Fartana  qui a vécu jusqu’au califat de ‘Uthman.}}
===The Torture and Murder of the Eight Men From 'Ukil===


{{Quote|Ibn Sa`d, Vol. 2, p. 168|Le Messager d’Allah entra [dans la Mecque ] à travers Adhakir, et interdit de se battre.Il ordonna que six hommes et quatre femmes soient tués, ils étaient (1)) Ikrimah Ibn Abi Jahl, (2) Habbar Ibn Al-Aswad , (3) Abd Allah Ibn Sa’d Ibn Abi Sarh , (4) Miqyas Ibn Sababah Al-Laythi, (5) Al-Huwayrith Ibn Nuqaydh, (6) Abd Abbah Ibn Hilal Ibn Khatal Al-Adrami, (7) Hind Bint Utbah ,(8) Sarah , l’affranchie de Amr Ibn Hashim, (9) Fartana and (10) Qaribah.
{{Quote|{{Quran|5|33}}|The punishment of those who wage war against Allah and His messenger and strive to make mischief in the land '''is only this, that they should be murdered or crucified or their hands and their feet should be cut off on opposite sides or they should be imprisoned; this shall be as a disgrace for them in this world,''' and in the hereafter they shall have a grievous chastisement,}}
}}


{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|pages=178-179}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|pages=58-59}}<br>See Also Ishaq 550|Selon Ibn Humayd, d’après Salamah, d’après  Ibn Ishaq , qui dît :
{{Quote|{{Bukhari|4|52|261}}|Narrated Anas bin Malik: A group of eight men from the tribe of 'Ukil came to the Prophet and then they found the climate of Medina unsuitable for them. So, they said, "O Allah's Apostle! Provide us with some milk." Allah's Apostle said, "I recommend that you should join the herd of camels." So they went and drank the urine and the milk of the camels (as a medicine) till they became healthy and fat. Then they killed the shepherd and drove away the camels, and they became unbelievers after they were Muslims. When the Prophet was informed by a shouter for help, he sent some men in their pursuit, and before the sun rose high, they were brought, '''and he had their hands and feet cut off. Then he ordered for nails which were heated and passed over their eyes, and whey were left in the Harra (i.e. rocky land in Medina). They asked for water, and nobody provided them with water till they died''' (Abu Qilaba, a sub-narrator said, "They committed murder and theft and fought against Allah and His Apostle, and spread evil in the land.")|See Also {{Bukhari|1|4|234}}, {{Bukhari|5|59|505}}, {{Bukhari|7|71|623}}, {{Bukhari|8|82|794}}, {{Bukhari|8|82|796}}, {{Bukhari|8|82|797}}}}


Lorsque le Messager d’Allah donna l’ordre à ses commandants  d’entrer dans la Mecque, il leur confia la tâche de ne tuer personne sauf ceux qui les avaient combattus ; cependant il donna la charge à propos d’un groupe d’hommes qu’il nomma : il ordonna qu’ils soient tués même s’ils étaient trouvés en dessous des rideaux qui recouvraient la Ka’ba. Parmi eux il y avait ‘Abdallah Ibn Sa’d Ibn Abi Sari Ibn Hubayb Ibn Jadhimah Ibn Nasr Ibn Malik Ibn Hisl Ibn ‘Amir Ibn Lu’ayy.
{{Quote|{{Bukhari|9|83|37}}|Narrated Abu Qilaba: Once 'Umar bin 'Abdul 'Aziz sat on his throne in the courtyard of his house so that the people might gather before him. Then he admitted them and (when they came in), he said, "What do you think of Al-Qasama?" They said, "We say that it is lawful to depend on Al-Qasama in Qisas, as the previous Muslim Caliphs carried out Qisas depending on it." Then he said to me, "O Abu Qilaba! What do you say about it?" He let me appear before the people and I said, "O Chief of the Believers! You have the chiefs of the army staff and the nobles of the Arabs. If fifty of them testified that a married man had committed illegal sexual intercourse in Damascus but they had not seen him (doing so), would you stone him?" He said, "No." I said, "If fifty of them testified that a man had committed theft in Hums, would you cut off his hand though they did not see him?" He replied, "No." I said, "By Allah, Allah's Apostle never killed anyone except in one of the following three situations: (1) A person who killed somebody unjustly, was killed (in Qisas,) (2) a married person who committed illegal sexual intercourse and (3) a man who fought against Allah and His Apostle and deserted Islam and became an apostate." Then the people said, "Didn't Anas bin Malik narrate that Allah's Apostle cut off the hands of the thieves, branded their eyes and then, threw them in the sun?" I said, "I shall tell you the narration of Anas. Anas said: "Eight persons from the tribe of 'Ukl came to Allah's Apostle and gave the Pledge of allegiance for Islam (became Muslim). The climate of the place (Medina) did not suit them, so they became sick and complained about that to Allah's Apostle. He said (to them ), "Won't you go out with the shepherd of our camels and drink of the camels' milk and urine (as medicine)?" They said, "Yes." So they went out and drank the camels' milk and urine, and after they became healthy, they killed the shepherd of Allah's Apostle and took away all the camels. This news reached Allah's Apostle , so he sent (men) to follow their traces and '''they were captured and brought (to the Prophet). He then ordered to cut their hands and feet, and their eyes were branded with heated pieces of iron, and then he threw them in the sun till they died."''' I said, "What can be worse than what those people did? They deserted Islam, committed murder and theft."...}}
Le Messager d’Allah ordonna qu’il soit tué seulement parce qu’il s’était converti à l’Islam et puis était retourné au polythéisme.Il s’était réfugié auprès de ‘Uthman , qui était son frère adoptif, et ‘Uthman l’avait caché.’Uthman l’emmena plus tard auprès du Messager d’Allah après que les gens de la Mecque s’étaient calmés.Il avait demandé au Messager d’Allah de lui assurer la promesse qu’il serait en sécurité.Le Messager d’Allah était resté silencieux pendant un long moment et ensuite avait acquiescé.Après que ‘Uthman l’avait éloigné, le Messager d’Allah dît à ses compagnons qui étaient autour de lui » Par Allah , je suis resté silencieux de sorte que l’un de vous puisse se saisir de lui et lui couper la tête ! » L’un des Ansars dît  « 
Pourquoi ne nous as-tu pas donné un signal, Messager d’Allah ? «  Il répondit «  Un prophète ne tue pas en faisant des signes ».
Aussi parmi eux il y avait ‘Abdallah Ibn Khatal, un membre des Banu Taym Ibn Ghalib.
Puis il retourna au polythéisme.Il était accompagnés de deux chanteuses, Fartana et une autre avec elle.Les deux avaient l’habitude de chanter des chansons satiriques à l’encontre du Messager d’Allah, donc ce dernier ordonna que ces deux-ci soient tuées avec lui.
}}


====L'assassinat de Habbar Ibn Al-Aswad====
{{Quote|{{Bukhari|2|24|577}}|Narrated Anas: Some people from 'Uraina tribe came to Medina and its climate did not suit them, so Allah's Apostle (p.b.u.h) allowed them to go to the herd of camels (given as Zakat) and they drank their milk and urine (as medicine) but they killed the shepherd and drove away all the camels. So Allah's Apostle sent (men) in their pursuit to catch them, and they were brought, and he had their hands and feet cut, and their eyes were branded with heated pieces of iron and they were left in the Harra (a stony place at Medina) biting the stones. (See Hadith No. 234, Vol. 1)}}


Muhammad ordonna l’assassinat de Al-Aswad .Il fut assassiné parce que, comme Muhammad, il revendiquait être un prophète.
{{Quote|{{Bukhari|8|82|795}}|Narrated Anas: The Prophet cut off the hands and feet of the men belonging to the tribe of 'Uraina and did not cauterise (their bleeding limbs) till they died.}}


{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|page=167}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=187}}|‘Ubaydallah Ibn Said [Az-Zuhri], d’après son oncle [Ya’qoub], d’après Sayf[ Ibn ‘Umar], d’après Hisham Ibn Urwah ,d’après son père :
{{Quote|{{Muslim|16|4131}}|Anas reported: Eight men of the tribe of 'Ukl came to Allah's Messenger (may peace be upon him) and swore allegiance to him on Islam, but found the climate of that land uncogenial to their health and thus they became sick, and they made complaint of that to Allah's Messenger (may peace be upon him), and he said: Why don't you go to (the fold) of our camels along with our shepherd, and make use of their milk and urine. They said: Yes. They set out and drank their (camels') milk and urine and regained their health. They killed the shepherd and drove away the camels. This (news) reached Allah's Messenger (may peace be upon him) and he sent them on their track and they were caught and brought to him (the Holy Prophet). '''He commanded about them, and (thus) their hands and feet were cut off and their eyes were gouged and then they were thrown in the sun, until they died.'''<BR><BR>This hadith has been narrated on the authority of Ibn al-Sabbah with a slight variation of words.|See Also {{Muslim|16|4130}}, {{Muslim|16|4132}}, {{Muslim|16|4133}}}}


Le Messager d’Allah déclara la guerre contre les faux prophètes en envoyant des messagers.Il envoya un messager à certains des descendants des soldats perses au Yémen ( Al-Abna’) , leur donnant l’ordre de se débarrasser de Al-Aswad par un astucieux artifice.Il ensuite leur commanda de demander l’aide de certaines gens qu’il avait nommé parmi les Banu Tamim et les Qays, passant le message aux derniers d’aider les premiers.Ils dirent comme il leur était demandé.Les moyens de fuir pour ceux qui avaient apostasié étaient entravés, et ils furent attaqués alors qu’ils étaient en infériorité.Puisqu’ils étaient isolés, ils étaient préoccupés par leur propre sort.Al-Aswad fut tué pendant que le Messager d’Allah était encore vivant , un jour ou une nuit avant la mort de ce dernier. Tulaylah , Musaylimah et les leurs furent chassés par les messagers.
{{Quote|{{Abu Dawud|38|4356}}|Narrated Abdullah ibn Umar: Some people raided the camels of the Prophet (peace be upon him), drove them off, and apostatised. They killed the herdsman of the Apostle of Allah (peace be upon him) who was a believer. He (the Prophet) sent (people) in pursuit of them and they were caught. '''He had their hands and feet cut off, and their eyes put out.''' '''The verse regarding fighting against Allah and His Prophet (peace be upon him) was then revealed.''' These were the people about whom Anas ibn Malik informed al-Hajjaj when he asked him.}}
}}


====L'assassinat d'Abdullah Ibn Sa`d Ibn Abi Sarh====
{{Quote|[https://quranx.com/Hadith/AbuDawud/Hasan/Hadith-4352 Abu Dawud 4365] (removed from the USC-MSA edition)|The tradition mentioned above has also been transmitted by the narrator Ayyub through different chain. This version has : So he (the prophet) order nails to be heated and had them blinded with them, and he had their hands and feet cut off, and did not cauterise them to stop the flow of blood.}}


{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=550}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=409}}|Le Messager d’Allah avait donné l’ordre à ses commandants que lorsqu’ils entreraient à la Mecque , de combattre uniquement ceux qui leur résisteraient , sauf un petit nombre qui seraient tués même s’ils étaient trouvés en dessous des rideaux de la Ka’ba. Parmi eux il y avait ‘Abdallah Ibn Sa’d , le frère des Banu ‘Amir Ibn Lu’ayy. La raison pour laquelle il avait donné l’ordre de le tuer était qu’il s’était converti à l’Islam et avait l’habitude d’écrire la révélation ; puis il avait apostasié et était retourné chez les Qouraysh et s’était réfugié chez ‘Uthman Ibn ‘Affan dont il était le frère adoptif ; Ce dernier l’avait caché jusqu’à ce qu’il l’emmène auprès du Messager d’Allah après que la situation à la Mecque se soit apaisée, et avait demandé qu’il lui accorde l’immunité.
{{Quote|{{Abu Dawud|38|4357}}|Narrated AbuzZinad: When '''the Apostle of Allah (peace be upon him) cut off (the hands and feet of) those who had stolen his camels and he had their eyes put out by fire (heated nails),''' '''Allah reprimanded him on that (action),''' and Allah, the Exalted, revealed: "The punishment of those who wage war against Allah and His Apostle and strive with might and main for mischief through the land is execution or crucifixion."}}
Selon leurs propos le Messager d’Allah était resté silencieux pendant un long moment jusqu’à finalement accepter. Lorsque ‘Uthman l’avait quitté , il avait dit à ses compagnons qui étaient assis autour de lui, «  Je suis resté silencieux de sorte que vous puissiez lui sauter dessus et lui trancher la tête ! » L’un des Ansars dît «  Mais pourquoi ne nous as-tu pas fait un signe Ô Messager d’Allah ! » Il répondit «  Un prophète ne tue pas en pointant du doigt »
}}


{{Quote|Ibn Sa`d, Vol. 2, p. 174|Une personne des Ansars avait fait le serment de tuer Abdallah Ibn Abi Sarh s’il le voyait.
===The Slaughter of the Ten Meccans===
‘Uthman qui était son frère adoptif, vint et intercéda en sa faveur auprès du prophète.L’Ansar attendait le signal du prophète pour le tuer.’Uthman intercéda et Muhammad le laissa partir.Puis le Messager d’Allah dît au Ansar «  Pourquoi n’as-tu pas accompli ton serment ? » Il dît «  Ô Messager d’Allah ! Ma main était sur la garde de mon épée, attendant ton signal pour le tuer » Le prophète dît que lui faire un signal aurait été une manque de foi «  Il ne sied pas au prophète de faire un signe »
}}


====Le meurtre de Sarah et Ikrima Abou Jahl====
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=181}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=60}}|According to al-Waqidi: The Messenger of God commanded that six men and four women should be killed. Of the men, [al-Waqidi] mentioned those whom Ibn Ishaq named. The women he mentioned were Hind bt. 'Utbah b. Rabi'ah, who became a Muslim and swore allegiance; Sarah, the mawldh of 'Amr b. Hashim b. 'Abd al-Muttalib b. 'Abd Manaf, who was killed on that day; Quraybah, who was killed on that day; and Fartana, who lived until the caliphate of 'Uthman.}}


{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=550-551}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=409-411}}|Un autre était ‘Abdullah Ibn Khatal des Banu Taym Ibn Ghalib.
{{Quote|Ibn Sa`d, Vol. 2, p. 168|The apostle of Allah entered through Adhakhir, [into Mecca], and prohibited fighting. '''He ordered six men and four women to be killed, they were (1) Ikrimah Ibn Abi Jahl, (2) Habbar Ibn al-Aswad, (3) Abd Allah Ibn Sa`d Ibn Abi Sarh, (4) Miqyas Ibn Sababah al-Laythi, (5) al-Huwayrith Ibn Nuqaydh, (6) Abd Abbah Ibn Hilal Ibn Khatal al-Adrami, (7) Hind Bint Utbah, (8) Sarah, the mawlat (enfranchised girl) of Amr Ibn Hashim, (9) Fartana and (10) Qaribah.'''}}
Il s’était converti à l’Islam et le Messager d’Allah l’avait envoyé récolter la taxe des pauvres en compagnie d’un des Ansars.Il y avait avec lui un esclave affranchi qui le servait.(Il était musulman) Lorsqu’ils firent halte, il ordonna à ce dernier d’égorger un mouton et de préparer à manger, et s’en alla dormir.Lorsqu’il se réveilla l’homme n’avait rien fait, donc il l’attaqua , le tua et apostasia.Il avait deux chanteuses Fartana et son amie qui avaient l’habitude de chanter des paroles satiriques à l’égard du Messager d’Allah , donc il donna l’ordre de les tuer avec lui.


Un autre était Al-Huwayrith Ibn Nuqaydh Ibn Wahb Ibn ‘Abd Ibn Qusayy, l’un de ceux qui avaient l’habitude de l’insulter à la Mecque.
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|pages=178-179}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|pages=58-59}}<br>See Also Ishaq 550|According to Ibn Humayd--Salamah--Ibn Ishaq, who said: When the Messenger of God ordered his commanders to enter Mecca, he charged them to kill no one except those who fought them; however, he gave charge concerning a group of men whom he named: he ordered that they should be killed even if they were found under the curtains of the Ka'bah. Among them  was 'Abdallah b. Sa'd b. Abi Sari b. Hubayb b. Jadhimah b. Nasr b. Malik b. Hisl b. 'Amir b. Lu'ayy. The Messenger of God ordered that he should be killed only because he had become a Muslim and then had reverted to being a polytheist. He fled to 'Uthman, who was his foster-brother, and 'Uthman hid him. 'Uthman later brought him to the Messenger of God after the people of Mecca had become calm. He asked the Messenger of God to grant him a promise of safety. The Messenger of God is said to have remained silent for a long time and then to have said yes. After 'Uthman had taken him away, the Messenger of God said to his companions who were around him, "By God, I kept silent so that one of you might go up to him and cut off his head!" One of the Anger said, "Why didn't you give me a signal, Messenger of God? " He replied, "A prophet does not kill by making signs."<br>
Un autre était Miqyas Ibn Hubaba’ parce qu’il avait tué un Ansar qui avait tué son frère accidentellement, et était retourné chez les Qorayshites comme un polythéiste.Et Sara, une esclave affranchie des Banu ‘Abdul-Muttalib ; et ‘Ikrima Ibn Abu Jahl.
Also among them was 'Abdallah b. Khatal, a member of the Banu Taym b. Ghalib. The Messenger of God ordered that he should be killed only for the following reason: He was a Muslim, and the Messenger of God had sent him to collect alms, sending with him one of the Ansar. With him went a mawla of his, also a Muslim, to serve him. He halted at a resting place and commanded the mawla to slaughter him a goat and make him a meal; then he went to sleep. When he woke up, the mawla had done nothing for him; so he attacked him and killed him. Then he reverted to being a polytheist . He had two singing girls, Fartana and another with her. The two used to sing satire about the Messenger of God; so the latter commanded that the two of them should be killed along with him.}}
Sara l’avait insulté à la Mecque.Concernant ‘Ikrima , il avait fui chez les Yarnan.Sa femme Umm Hakim Bint Al-Harith Ibn Hisham s’était converti à l’Islam et avait demandé l’immunité pour lui et le Messager d’Allah lui avait accordé.
Elle était allée chez les Yaman  à sa recherche  et l’avait ramené auprès du Messager d’Allah et il avait accepté l’Islam (‘Ikrima racontait , selon leurs propos, que ce qui l’avait poussé à accepter l’Islam lorsqu’il était parti chez les Yaman était sa détermination à traverser la mer d’Abyssinie et lorsqu’il trouva un navire , le maître à bord dît «  Ô serviteur de Dieu, tu ne peux pas voyager sur mon navire  tant que tu n’auras pas reconnu que Dieu est unique et que tu ne lui associe rien, car je crains que si tu ne le fais pas, nous périrons » Lorsqu’il fut interrogé si personne n’était autorisé à voyager sur son navire sauf de telles personnes, il répondît «  Oui et nous devons être sincères » Donc je pensai : Pourquoi j’abandonnerais Muhammad alors que c’est ce qu’il nous a enjoint à croire ?En réalité notre Dieu sur la mer est notre Dieu sur la terre. Ce sur quoi je reconnus l’Islam et le laissa entrer dans mon cœur. ‘Abdullah Ibn Khatal fut tué par Said Ibn Hurayth Al Makhzumi et Abu Barza Al-Aslami ensemble.Miqyas fut tué par Numayla Ibn ‘Abdullah, une personne de son propre clan.
La sœur de Miqyas dît ceci à propos de ce meurtre :


Par ma vie, Numayla a fait honte à son peuple
====Assassination of Habbar Ibn al-Aswad====
Et il a affligé les invités d’hiver quand il a tué Miqyas.
Quiconque a vu un homme comme Miqyas
Qui a fourni à manger aux jeunes mères dans les temps difficiles.


En ce qui concerne  les chanteuses de Ibn Khatal, une fut tuée et l’autre s’enfuit jusqu’à ce que le Messager d’Allah, à qui l’immunité fut demandée, lui accorda.
Muhammad ordered the assassination of al-Aswad. He was assassinated because, like Muhammad, he claimed to be a prophet.
D’une façon analogue, Sara, qui avait vécu jusqu’au temps de ‘Umar , un cavalier la piétina dans la vallée de la Mecque et la tua.Al-Huwayrith fut tué par ‘Ali.
}}


{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|pages=179-181}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|pages=60-61}}|Aussi parmi eux il y avait ‘Ikrimah Ibn Abi Jahl et Sarah, une affranchie parmi les fils de ‘Abd Al-Muttalib. Elle faisait partie de ceux qui importunaient le Messager d’Allah à la Mecque.’Ikrimah Ibn Abi Jahl avait fui au Yémen.Sa femme, Umm Hakim Bint Al-Harith Ibn Hisham, s’était converti à l’Islam.Elle avait demandé au Messager d’Allah de garantir à ‘Ikrimah la sécurité, et il avait accepté.Elle prit la route pour le trouver et l’emmena chez le Messager d’Allah.’Ikrimah, comme les gens le rapportent, dît ce qui l’avait ramené à l’Islam après son départ pour le Yémen , selon ses propres paroles : J’allais partir pour l’Éthiopie.Lorsque j’embarquai sur le navire, son capitaine me dît » Serviteur de Dieu, ne monte pas à bord de mon bâteau tant que tu ne déclares pas que Dieu est unique et que tu ne lui attribues aucun associé ; car je crains que si tu ne le fais pas, nous périrons sur mon navire » Alors je demandai «Personne n’embarque tant qu’il ne déclare pas que Dieu est unique et qu’Il n’a pas d’associés ? » , » Oui » il répondit «  personne  n’embarque tant qu’il ne s’acquitte pas de cela » Alors je demandai « : Pourquoi devrais-je m’éloigner de Muhammad ? Par Allah c’est vraiment le message qu’il nous a  transmis : que notre Dieu sur la mer est le même que notre Dieu sur terre ! À cet instant je compris l’Islam et l’Islam entra dans mon cœur.
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|page=167}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=187}}|'Ubaydallah b. Said [al-Zuhri]--his uncle [Ya'qub]--Sayf [b. 'Umar]--Hisham b. Urwah--his father: The Messenger of God waged war against the false prophets by sending messengers. He sent a messenger to some of the descendants of the Persian soldiers in the Yemen (al-abna') instructing them [to get rid of] al-Aswad by artful contrivance. He [further] instructed them to seek help of some people whom he named from the Banu Tamim and Qays, sending [word] to the latter to help the former. They did [as instructed]. The means of [escape] for those who apostatized were cut off, and they were attacked [while they were] in a state of waning. Since they were isolated, they were occupied with themselves. Al-Aswad was killed while the Messenger of God was [still] alive, a day or a night before the latter's death. Tulayhah, Musaylimah and the likeness of them were driven away by the messengers.}}
‘Abdallah Ibn Khalal fut tué par Said Ibn Hurayth Al Makhzumi et Abu Barzah Al-Aslami : les deux firent couler son sang.Miqyas Ibn Subabah fut tué par Numaylah Ibn ‘Abdallah un homme de son clan.La sœur de Miqyas dît :


Par ma vie, Numaylah a fait honte à son clan
====Assassination of `Abdullah ibn Sa`d Ibn Abi Sarh====
Et affligé ses invités d’hiver en tuant Miqyas
Combien il fut excellent de voir un homme comme Miqyas
En des temps où même aucune nourriture n’était préparée pour les femmes qui accouchaient !


Quant aux deux chanteuses de Ibn Khatal, une fut tuée et l’autre prit la fuite.Le Messager d’Allah reçut plus tard une demande de grâce pour elle, qu’il accepta.[ En ce qui concerne Sarah, on lui demanda de lui assurer la sécurité , et il accepta.Elle vécut jusqu’à ce que quelqu’un de l’époque d’Umar Ibn Al Khattab la fit piétiner par son cheval à Al-Abtah et la tua.Al Huwayrith Ibn Nuqaydh fut tué par ‘Ali Ibn Abi Talib.
{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=550}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=409}}|The apostle had instructed his commanders when they entered Mecca only to fight those who resisted them, except a small number who were to be killed even if they were found beneath the curtains of the Ka'ba. Among them was 'Abdullah b. Sa'd, brother of the B. 'Amir b. Lu'ayy. The reason he ordered him to be killed was that he had been a Muslim and used to write down revelation; then he apostatized and returned to Quraysh and fled to 'Uthman b. 'Affan whose foster-brother he was; The latter hid him until he brought him to the apostle after the situation in Mecca was tranquil, and asked that he might be granted immunity. They allege that the apostle remained silent for a long time till finally he said yes. When 'Uthman had left he said to his companions who were sitting around him, 'I kept silent so that one of you might get up and strike off his head!' One of the Ansar said, 'Then why didn't you give me a sign, a apostle of God I' He answered that a prophet does not kill by pointing.}}
}}


====Le meurtre  d'Al-Aswad Ibn Ka`b al-`Ansi====
{{Quote|Ibn Sa`d, Vol. 2, p. 174|'''A person of al-Ansar had taken a vow to kill Ibn Abi Sarh''' [the already mentioned Abdallah] if he saw him. `Uthman whose foster brother he (Ibn Abi Sarh) was, came and interceded for him with the prophet. The Ansari was waiting for the signal of the prophet to kill him. `Uthman interceded and he [Muhammad] let him go. The '''the apostle of Allah said to the Ansari, "Why did you not fulfil your vow?"''' He said, "O apostle of Allah! I had my hand on the hilt of the sword waiting for your signal to kill him." The prophet said signalling would have been a breach of faith. "It does not behave the prophet to make signal."}}


{{Quote|{{Bukhari|5|59|662}}|Rapporté par Ubaidullah Ibn Abdullah Ibn Utba :
====Murder of Sarah and Ikrima Abu Jahl====
Nous fumes informés que Musaylima Al-Kadhdhab venait d’arriver à Médine et restait dans la maison de la fille d’Al-Harith.La fille d’Al-Harith Ibn Kuraiz était sa femme et elle était la mère d’Abdullah Ibn ‘Amir.À cet instant vint le Messager d’Allah accompagné par Thabit Ibn Qais Ibn Shammas que l’on appelait l’orateur du Messager d’Allah. Le Messager d’Allah avait un bâton dans la main .Le prophète s’arrêta devant Musaylima et lui parla.Musaylima lui dît «  Si tu veux, nous n’interférerons pas entre toi et le pouvoir, à la condition que le pouvoir nous revienne après toi..Le prophète dît «  Si tu m’avais demandé ce bâton, je ne te l’aurais pas donné.Je pense que tu es la même personne qui m’a été montrée en rêve.Et Thabit Ibn Al-Qais te répondra à ma place » Le prophète s’en alla alors.J’interrogeai à Ibn Abbas à propos du rêve que le Messager d’Allah avait mentionné.Ibn Abbas dît «  Quelqu’un m’a dit que le Prophète a dit : Lorsque je dormais, j’ai fait un rêve dans lequel deux bracelets dorés étaient dans mes mains, cela m’a effrayé et m’a fait les détester.Puis je fus autorisé à souffler dessus, et lorsque je soufflai dessus, les deux s’envolèrent au loin.Puis j’interprétai ces bracelets comme deux menteurs qui apparaitront «  L’un d’eux était Al-‘Ansi qui fut tué par Fairuz au Yémen et l’autre était Musaylima Al-Kadhdhab »
}}


{{Quote|{{Bukhari|4|56|817}}|Rapporté par Ibn Abbas :
{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=550-551}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=409-411}}|Another was 'Abdullah b. Khatal of B. Taym b. Ghalib. He had become a Muslim and the apostle sent him to collect the poor tax in company with one of the Ansar. He had with him a freed slave who served him. (He was a Muslim.) When they halted he ordered the latter to kill a goat for him and prepare some food, and went to sleep. When he woke up the man had done nothing, so he attacked and killed him and apostatized. He had two singing-girls Fartana and her friend who used to sing satirical songs about the apostle, so he ordered that they should be killed with him.<br>
Another was al-Huwayrith b. Nuqaydh b. Wahb b. 'Abd b. Qusayy, one of those who used to insult him in Mecca.<br>
Another was Miqyas b. Hubaba' because he had killed an Ansari who had killed his brother accidentally, and returned to Quraysh as a polytheist. And Sara, freed slave of one of the B. 'Abdu'l-Muttalib; and 'Ikrima b. Abu Jahl. Sara had insulted him in Mecca. As for 'Ikrima, he fled to the Yarnan. His wife Umm Hakim d. al-Harith b. Hisham became a Muslim and asked immunity for him and the apostle gave it. She went to the
Yaman in search of him and brought him to the apostle and he accepted Islam. (T- 'Ikrima used to relate, according to what they say, that what turned him to Islam when he had gone to the Yaman was that he had determined to cross the sea to Abyssinia and when he found a ship the master said, 'O servant of God, you cannot travel in my ship until you acknowledge that God is one and disavow any rival to Him, for I fear that if you do not do so we should perish.' When I asked if none but such persons was allowed to travel in his ship he replied, 'Yes, and he must be sincere.' So I thought: Why should I leave Muhammad when this is what he has brought us? Truly our God on the sea is our God on the dry land. Thereupon I recognized Islam and it entered into my heart.) 'Abdullah h. Khatal was killed by Said b. Hurayth al-Makhzumi and Abu Barza al-Aslami acting together. Miqyas was killed by Numayla b. 'Abdullah, one of his own people. Miqyas's sister said of his killing:<br>
:By my life, Numayla shamed his people
:And distressed the winter guests when he slew miqyas.
:Whoever has seen a man like Miqyas
:Who provided food for young mothers in hard times.<br>
As for Ibn Khatal's two singing-girls, .one was killed and the other ran away until the apostle, asked for immunity, gave it her. Similarly Sara, who lived until in the time of 'Umar a mounted soldier trod her down in the valley of Mecca and killed her. AI-Huwayrith was killed by 'Ali.}}


Musaylima Al-Kadhdhab (c’est-à-dire le menteur) vint du vivant du Messager d’Allah  avec nombre des siens (à Médine) et dît « Si Muhammad me désigne comme son successeur, je le suivrai » Le Messager d’Allah se leva avec Thabit Ibn Qais Ibn Shams ; et le Messager d’Allah tenait un morceau de branche de palmier dans sa main.Il se tenait devant Musaylima (et ses compagnons) et dît «  Si tu me demandais même un morceau de cette feuille de palmier , je ne te le donnerai pas.Tu ne pourras pas échapper au destin qui t’attend, par Allah.Si tu rejettes l’Islam, Allah te détruira.Je pense que tu es probablement la même personne que j’ai vue en rêve » Abou Houraira me dît que le Messager d’Allah dît : »Tandis que je dormais, j’ai vu en rêve deux bracelets d’or autour de mon bras, et cela m’inquiéta trop.Alors je reçus l’ordre divin en rêve de souffler dessus , et je soufflai dessus, et ils s’envolèrent.J’ai interprété les deux bracelets comme les symboles de deux menteurs qui apparaîtraient après moi.Et l’un d’eux était Al-Ansi et l’autre était Musaylima Al-Kadhdhab d’Al Yamama.
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|pages=179-181}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|pages=60-61}}|Also among them were 'Ikrimah b. Abi Jahl and Sarah, a mawlah of one of the sons of 'Abd al-Muttalib. She was one of those who used to molest the Messenger of God in Mecca. 'Ikrimah b. Abi Jahl fled to Yemen. His wife, Umm Hakim bt. al Harith b. Hisham, became a Muslim. She asked the Messenger of God to grant `Ikrimah a promise of safety, and he did so. She set out to find him and then brought him to the Messenger of God. `Ikrimah, as people relate, used to say that what brought him back to Islam after his departure for Yemen was-in his own words: I was about to set sail for Ethiopia. When I came to board the ship, its captain said, "Servant of God, do not board my ship until you declare God to be one and repudiate any peers to Him; for I fear that if you do not do so, we shall perish in it." So I asked, "Does no one board until he declares God to be one and repudiates all others?" "Yes," he said, "no one boards until he clears himself." So I asked: Why then should I depart from Muhammad? By God, this is the very message he brought to us: that our God on the sea is [the same as] our God on land! At that moment I came to know Islam, and it entered into my heart.<br>
}}
'Abdallah b. Khalal was killed by Said b. Hurayth al-Makhzumi and Abu Barzah al-Aslami: the two shared in his blood. Miqyas b. Subabah was killed by Numaylah b. 'Abdallah, a man of his own clan. The sister of Miqyas said:<br>
:By my life, Numaylah shamed his clan
:and distressed winter guests by [killing] Miqyas.
:How excellent it was for one to see a man like Miqyas
:in times when no food was prepared even for women in childbirth!<br>
As for Ibn Khatal's two singing girls, one was killed and the other fled. The Messenger of God later was asked to grant her a promise of safety, and he did so. [As for Sarah, he was asked to grant her a promise of safety, and he did So. She lived until someone in the time of 'Umar b. al-Khatab caused his horse to trample her at al-Abtah and killed her. Al-Huwayrith b. Nuqaydh was killed by 'Ali b. Abi Talib.}}


====La tentative de meurtre sur Hind bint Utbah====
====Murder of al-Aswad b. Ka`b al-`Ansi====


{{Quote|{{Abu Dawud|33|4153}}|Rapporté par Aisha, la mère des croyants :
{{Quote|{{Bukhari|5|59|662}}|Narrated Ubaidullah bin Abdullah bin Utba: We were informed that Musailima Al-Kadhdhab had arrived in Medina and stayed in the house of the daughter of Al-Harith. The daughter of Al-Harith bin Kuraiz was his wife and she was the mother of 'Abdullah bin 'Amir. There came to him Allah's Apostle accompanied by Thabit bin Qais bin Shammas who was called the orator of Allah's Apostle. Allah's Apostle had a stick in his hand then. The Prophet stopped before Musailima and spoke to him. Musailima said to him, "If you wish, we would not interfere between you and the rule, on condition that the rule will be ours after you... The Prophet said, "If you asked me for this stick, I would not give it to you. I think you are the same person who was shown to me in a dream. And this is Thabit bin Al-Qais who will answer you on my behalf." The Prophet then went away. I asked Ibn Abbas about the dream Allah's Apostle had mentioned. Ibn Abbas said, "Someone told me that the Prophet said, "When I was sleeping, I saw in a dream that two gold bangles were put in my hands, and that frightened me and made me dislike them. Then I was allowed to blow on them, and when I blew at them, both of them flew. Then I interpreted them as two liars who would appear.' '''One of them was Al-'Ansi who was killed by Fairuz in Yemen and the other was Musailima Al-Kadhdbab."'''}}


Lorsque Hind , la fille de Utbah, a dit : « Prophète d’Allah ,accepte mon allégeance » il répondit : « Je n’accepterais pas ton allégeance jusqu’à ce que tu fasses une entaille aux paumes de tes mains ; car elles ressemblent aux pattes d’une bête de proie.}}
{{Quote|{{Bukhari|4|56|817}}|Narrated Ibn Abbas: Musailama-al-Kadhdhab (i.e. the liar) came in the life-time of Allah's Apostle with many of his people (to Medina) and said, "If Muhammad makes me his successor, I will follow him." Allah's Apostle went up to him with Thabit bin Qais bin Shams; and Allah's Apostle was carrying a piece of a date-palm leaf in his hand. He stood before Musailama (and his companions) and said, "If you asked me even this piece (of a leaf), I would not give it to you. You cannot avoid the fate you are destined to, by Allah. '''If you reject Islam, Allah will destroy you.''' I think that you are most probably the same person whom I have seen in the dream." Abu Huraira told me that Allah's Apostle; said, "While I was sleeping, I saw (in a dream) two gold bracelets round my arm, and that worried me too much. Then I was instructed divinely in my dream, to blow them off and so I blew them off, and they flew away. I interpreted the two bracelets as symbols of two liars who would appear after me. And so one of them was Al-Ansi and the other was Musailama Al-Kadhdhab from Al-Yamama."}}


{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=181}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=60}}|Selon Al-Waqidi :
====Attempted Murder of Hind bint Utbah====


Le Messager d’Allah donna l’ordre que six hommes et quatre femmes soient tués.Parmi les hommes [Al-Waqidi] mentionna ceux que Ibn Ishaq avait nommés.Les femmes qu’il avait mentionnées étaient Hind Bint ‘Utbah Ibn Rabi’ah, qui était devenue musulmane et avait fait allégeance ; Sarah, l’affranchie de ‘Amr Ibn Hashim Ibn ‘Abd Al-Muttalib Ibn ‘Abd Manaf qui fut tué en ce jour ; Quraybah , qui fut tué en ce jour ; et Fartana qui vécut jusqu’au califat de ‘Uthman.
{{Quote|{{Abu Dawud|33|4153}}|Narrated Aisha, Ummul Mu'minin: When Hind, daughter of Utbah, said: Prophet of Allah, accept my allegiance, he replied; I shall not accept your allegiance till you make a difference to the palms of your hands; for they look like the paws of a beast of prey.}}
}}


====Le meurtre d'Al-Huwayrith Nuqaydh Wahb Qusayy====
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=181}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=60}}|According to al-Waqidi: The Messenger of God commanded that six men and four women should be killed. Of the men, [al-Waqidi] mentioned those whom Ibn Ishaq named. The women he mentioned were Hind bt. 'Utbah b. Rabi'ah, who became a Muslim and swore allegiance; Sarah, the mawldh of 'Amr b. Hashim b. 'Abd al-Muttalib b. 'Abd Manaf, who was killed on that day; Quraybah, who was killed on that day; and Fartana, who lived until the caliphate of 'Uthman.}}


{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=551}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=410-411}}|Un autre était Al-Huwayrith Ibn Nuqaydh Ibn Wahb Ibn ‘Abd Ibn Qusayy, un de ceux qui avaient l’habitude de l’insulter à la Mecque.
====Murder of al-Huwayrith Nuqaydh Wahb Qusayy====
Un autre était Miqyas Ibn Hubaba’ parce qu’il avait tué un Ansar qui avait tué auparavant son frère par accident, et était retourné chez les Qorayshites en tant que polythéiste.Et Sara l’esclave libérée d’un des Banu ‘Abdu’l-Muttalib ; et ‘Ikrima Ibn Abu Jahl.Sara l’avait insulté à la Mecque.Quant à ‘Ikrima, il avait fui chez les Yarnan.Sa femme Umm Hakim Bint Al-Harith Ibn Hisham devint musulmane et avait demandé l’immunité pour lui et le Messager d’Allah lui avait accordé.Elle s’était rendue à sa recherche chez les Yaman et l’avait emmené auprès du Messager d’Allah et il accepta l’Islam.( ‘Ikrima rapportait, selon leurs propos, que ce qui l’avait ramené à l’Islam lorsqu’il était allé chez les Yaman était qu’il était déterminé à traverser la mer d’Abyssinie et lorsqu’il trouva un navire, le maître à bord dît «  Ô serviteur de Dieu, tu ne peux pas voyager sur mon bâteau tant que tu n’auras pas reconnu que Dieu est unique et que tu ne lui attribues aucun associé, car je crains que si tu ne le fais pas , nous périrons » Lorsque je demandai si personne ne serait autorisé à voyager sur son bâteau il répondit «  Oui et celui qui le dit doit être sincère » Ainsi je me dis «  Pourquoi devrais-je abandonner Muhammad lorsque c’est ce qu’il nous a apporté ?En réalité notre Dieu sur la mer est notre Dieu sur la terre.Ce sur quoi je reconnus l’Islam et l’Islam entra dans mon cœur »)
‘Abdullah Ibn Khatal fut tué par Said Ibn Hurayth Al-Makhzumi et Abu Barza Al-Aslami qui agirent ensemble.Miqyas fut tué par Numayla Ibn ‘Abdullah, un des siens.La sœur de Miqyas dît les choses suivantes de ce meurtre :


Par ma vie, Numayla a fait honte à son peuple
{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=551}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=410-411}}|Another was al-Huwayrith b. Nuqaydh b. Wahb b. 'Abd b. Qusayy, one of those who used to insult him in Mecca.<br>
Et a bouleversé les invités d’hier lorsqu’il tua Miqyas.
Another was Miqyas b. Hubaba' because he had killed an Ansari who had killed his brother accidentally, and returned to Quraysh as a polytheist. And Sara, freed slave of one of the B. 'Abdu'l-Muttalib; and 'Ikrima b. Abu Jahl. Sara had insulted him in Mecca. As for 'Ikrima, he fled to the Yarnan. His wife Umm Hakim d. al-Harith b. Hisham became a Muslim and asked immunity for him and the apostle gave it. She went to the
Quiconque a vu un homme comme Miqyas
Yaman in search of him and brought him to the apostle and he accepted Islam. (T- 'Ikrima used to relate, according to what they say, that what turned him to Islam when he had gone to the Yaman was that he had determined to cross the sea to Abyssinia and when he found a ship the master said, 'O servant of God, you cannot travel in my ship until you acknowledge that God is one and disavow any rival to Him, for I fear that if you do not do so we should perish.' When I asked if none but such persons was allowed to travel in his ship he replied, 'Yes, and he must be sincere.' So I thought: Why should I leave Muhammad when this is what he has brought us? Truly our God on the sea is our God on the dry land. Thereupon I recognized Islam and it entered into my heart.) 'Abdullah h. Khatal was killed by Said b. Hurayth al-Makhzumi and Abu Barza al-Aslami acting together. Miqyas was killed by Numayla b. 'Abdullah, one of his own people. Miqyas's sister said of his killing:<br>
Qui a fourni de la nourriture aux jeunes mères dans des temps difficiles.
:By my life, Numayla shamed his people
:And distressed the winter guests when he slew miqyas.
:Whoever has seen a man like Miqyas
:Who provided food for young mothers in hard times.<br>
As for Ibn Khatal's two singing-girls, .one was killed and the other ran away until the apostle, asked for immunity, gave it her. Similarly Sara, who lived until in the time of 'Umar a mounted soldier trod her down in the valley of Mecca and killed her. AI-Huwayrith was killed by 'Ali.}}


Quant aux deux chanteuses de Ibn Khatal, une fut tuée et l’autre s’enfuît jusqu’à ce que le Messager d’Allah, à qui il fut demandé l’immunité, lui accorda.D’une façon similaire, Sara, qui vécut jusqu’au temps de ‘Umar, un cavalier la piétina dans la vallée de la Mecque et la tua.Al-Huwayrith fut tué par ‘Ali.
====The Murder of Abdullah Khatal of B. Taym b. Ghalib and his Slaves====
}}


====Le meurtre  d'Abdullah Khatal des Banu Taym Ibn Ghalib et ses esclaves====
{{Quote|{{Bukhari|3|29|72}}|Narrated Anas bin Malik: Allah's Apostle entered Mecca in the year of its Conquest wearing an Arabian helmet on his head and when the Prophet took it off, a person came and said, "Ibn Khatal is holding the covering of the Ka'ba (taking refuge in the Ka'ba)." '''The Prophet said, "Kill him."'''}}


{{Quote|{{Bukhari|3|29|72}}|Rapporté par Anas Ibn Malik :
{{Quote|{{Muslim|7|3145}}|Anas b. Malik (Allah be pleased with them) reported that Allah's Apostle (may peace be upon him) entered Mecca in the Year of Victory with a helmet on his head; and when he took it off, a man came to him and said: Ibn Khatal is hanging on to the curtains of the Ka'ba, whereupon '''he said: Kill him. Malik (one of the narrators) attested this statement having been made.'''}}


Le Messager d’Allah entra à la Mecque l’année de sa conquête, en portant un casque arabe sur la tête et lorsque le Prophète le retira, une personne vint et dît «  Ibn Khatal détient la couverture de la Ka’ba ( au sens où « il avait pris refuge dans la Ka’ba ») » Le Prophète dît «  Tuez le ».}}
{{Quote|{{Muwatta|20|76|256|}}|Yahya related to me from Malik from Ibn Shihab from Anas ibn Malik that the Messenger of Allah, may Allah bless him and grant him peace, entered Makka, in the Year of Victory, wearing a helmet, and when he took it off a man came to him and said, "Messenger of Allah, Ibn Khatal is clinging to the covers of the Kaba," and '''the Messenger of Allah, may Allah bless him and grant him peace, said, "Kill him."'''<BR>Malik commented, "The Messenger of Allah, may Allah bless him and grant him peace, was not in ihram at the time, and Allah knows best." |See Also {{Bukhari|3|29|72}}, {{Bukhari|5|59|582}}}}


{{Quote|{{Muslim|7|3145}}|Anas Ibn Malik (qu’Allah soit satisfait de lui) rapporta que le Messager d’Allah (la paix soit sur lui) entra à la Mecque l’année de sa victoire avec un casque sur la tête ; et lorsqu’il le retira, un homme vint à lui et dît «  Ibn Khatal s’accroche aux rideaux de la Ka’ba, ce sur quoi il répondit « Tuez le.Malik (un des narrateurs) attesta sa déclaration.}}
{{Quote|Ibn Sa'd, Vol. 2, p. 174|"Verily '''the apostle of Alah ordered (his followers) on the day of the Victory to kill Ibn Abi Sarh, Fartana Ibn al-Zibr'ra and Ibn Khatal.''' Abu Barzah came and saw him (Ibn Khatal) holding fast the curtains of al-Kabah. '''He (Abu Barzah) ripped open his belly.'''}}


{{Quote|{{Muwatta|20|76|256|}}|Yahya me raconta d’après Malik, d’après Shihab ,d’après Anas Ibn Malik ,que le Messager d’Allah, qu’Allah le bénisse et lui accorde la paix, entra dans la Mecque, l’année de sa victoire , portant un casque, et lorsqu’il le retira , un homme s’approcha de lui et dît «  Messager d’Allah , Ibn Khatal est suspendu aux couvertures de la Ka’ba » et le Messager d’Allah , qu’Allah le bénisse et lui accorde la paix, dît  « Tuez le »
{{Quote|Ibn Sa'd, Vol. 2, p. 172-173|"The apostle of Allah entered Makkah in the year of victory and on his head there was a helmet. Then he removed it. Ma'n and Musa Ibn Dawud said in their version: A person came to him and said, "O apostle of Allah! Ibn Khatal is holding fast the curtains of al-Kabah. Thereupon '''the apostle of Allah said: "Kill him."'''<BR>.<BR>.<BR>.<BR>'''Kill him wherever you find him"'''}}
Malik commenta «  Le Messager d’Allah, qu’Allah le bénisse et lui accorde la paix, n’était pas en état de sacralisation à ce moment, et Allah sait mieux »
|See Also {{Bukhari|3|29|72}}, {{Bukhari|5|59|582}}}}


{{Quote|Ibn Sa'd, Vol. 2, p. 174|2=« En vérité le Messager d’Allah ordonna (à ses partisans) le jour de la victoire de tuer Ibn Abi Sarh, Fartana Ibn Az-Zibr’ra et Ibn Khatal.Abu Barzah vint et le vît (Ibn Khatal) qui tenait fermement les rideaux de la Ka’ba. Il (= Abu Barzah) lui ouvrit le ventre. »}}
{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=550-551}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=409-411}}|Another was 'Abdullah b. Khatal of B. Taym b. Ghalib. He had become a Muslim and the apostle sent him to collect the poor tax in company with one of the Ansar. He had with him a freed slave who served him. (He was a Muslim.) When they halted he ordered the latter to kill a goat for him and prepare some food, and went to sleep. When he woke up the man had done nothing, so he attacked and killed him and apostatized. He had two singing-girls Fartana and her friend who used to sing satirical songs about the apostle, so he ordered that they should be killed with him. [...]<br>
As for Ibn Khatal's two singing-girls, .one was killed and the other ran away until the apostle, asked for immunity, gave it her. Similarly Sara, who lived until in the time of 'Umar a mounted soldier trod her down in the valley of Mecca and killed her. AI-Huwayrith was killed by 'Ali.}}


{{Quote|Ibn Sa'd, Vol. 2, p. 172-173|« Le Messager d’Allah entra à la Mecque l’année de sa victoire et il portait sur sa tête un casque.Puis il le retira.Ma’n et Musa Ibn Dawud dît dans sa version : Une personne vint à lui et dît «  Ô Messager d’Allah ! Ibn Khatal s’accroche fermement aux rideaux de la Ka’ba » Ce sur quoi le Messager d’Allah dît «  Tuez le » ….. « Tuez le où que vous le trouviez »}}
====The Murder of Miqyas Hubaba====


{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=550-551}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=409-411}}|Un autre était ‘Abdullah Ibn Khatal des Banu Taym Ibn Ghalib .Il s’était converti à l’Islam et le Messager d’Allah l’envoya collecter les taxes pour les pauvres en compagnie d’un des Ansars.Il avait avec lui un esclave affranchi qui le servait.(Il était musulman) Lorsqu’ils s’arrêtèrent il donna l’ordre de tuer un mouton et de préparer à manger, et s’en alla dormir.
{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=551}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=410-411}}|Another was Miqyas b. Hubaba' because he had killed an Ansari who had killed his brother accidentally, and returned to Quraysh as a polytheist. And Sara, freed slave of one of the B. 'Abdu'l-Muttalib; and 'Ikrima b. Abu Jahl. Sara had insulted him in Mecca. As for 'Ikrima, he fled to the Yarnan. His wife Umm Hakim d. al-Harith b. Hisham became a Muslim and asked immunity for him and the apostle gave it. She went to the
Lorsqu’il se réveilla ,l’homme n’avait rien fait, donc il l’attaqua le tua et apostasia.Il avait deux chanteuses Fartana et son amie qui chantaient des chansons satiriques à l’encontre du Messager d’Allah, en conséquence il ordonna qu’elles soient tuées avec lui […]
Yaman in search of him and brought him to the apostle and he accepted Islam. (T- 'Ikrima used to relate, according to what they say, that what turned him to Islam when he had gone to the Yaman was that he had determined to cross the sea to Abyssinia and when he found a ship the master said, 'O servant of God, you cannot travel in my ship until you acknowledge that God is one and disavow any rival to Him, for I fear that if you do not do so we should perish.' When I asked if none but such persons was allowed to travel in his ship he replied, 'Yes, and he must be sincere.' So I thought: Why should I leave Muhammad when this is what he has brought us? Truly our God on the sea is our God on the dry land. Thereupon I recognized Islam and it entered into my heart.) 'Abdullah h. Khatal was killed by Said b. Hurayth al-Makhzumi and Abu Barza al-Aslami acting together. Miqyas was killed by Numayla b. 'Abdullah, one of his own people. Miqyas's sister said of his killing:<br>
Quant aux deux chanteuses d’Ibn Khatal, une fut tuée et l’autre prit la fuite jusqu’à ce que le Messager d’Allah, à qui l’immunité fût demandée, lui accorda.D’une façon similaire Sara, qui vivait jusqu’au temps de ‘Umar, un soldat à cheval la piétina dans la vallée de la Mecque et la tua.Al-Huwayrith fut tué par ‘Ali
:By my life, Numayla shamed his people
}}
:And distressed the winter guests when he slew miqyas.
 
:Whoever has seen a man like Miqyas
====Le meurtre de Miqyas Hubaba====
:Who provided food for young mothers in hard times.}}
 
{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=551}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=410-411}}|Un autre était Miqyas Ibn Hubaba’ parce qu’il avait tué un Ansar qui avait tué précédemment son frère par accident, et était retourné chez les Qorayshites comme un polythéiste.Et Sara, une esclave affranchie appartenant à un des Banu ‘Abdu’l-Muttalib ; et ‘Ikrima Ibn Abu Jahl.Sara l’avait insulté à la Mecque.Quant à ‘Ikrima, il s’était enfui chez les Yarnan.Sa femme Umm Hakim Bint Al-Harith Ibn Hisham devint musulmane et demanda l’immunité pour lui et le Messager d’Allah lui accorda.Elle se rendit chez les Yarnan à sa recherche et le ramena chez le Messager d’Allah et il accepta l’Islam. ( ‘Ikrima raconta , selon leurs propos, que , ce qu’il l’avait ramené à l’Islam lorsqu’il était parti chez les Yaman, était qu’il était déterminé à traverser la mer vers l’Abyssinie et lorsqu’il trouva un navire , le maître des lieux dît « Ô serviteur de Dieu, tu ne seras pas autorisé à voyager sur mon bâteau jusqu’à ce que tu reconnaisses que Dieu est unique et que tu ne lui attribues aucun associé, car je crains que si tu ne le fais pas, nous périrons » Lorsque je lui demandai si personne qui ne le ferait ne serait autorisé à voyager sur son navire , il répondît «  Oui et celui qui le dit doit le dire sincèrement ».Ainsi je me dis «  Pourquoi devrais-ja abandonner Muhammad alors que c’est ce qu’il nous a apporté ?Vraiment notre Dieu sur la mer est notre Dieu sur la terre.Alors j’ai accepté l’Islam et il est entré dans mon cœur)
‘Abdullah Ibn Khatal fut tué par Said Ibn Hurayth Al-Makhzumi et Abu Barza qui agirent ensemble.Miqyas fut tué par Numayla Ibn ‘Abdullah, un des siens.
La sœur de Miqyas raconta à propos de ce meurtre :
 
Par ma vie, Numayla a fait honte aux siens
Et a désolé les invités d’hiver lorsqu’il massacra Miqyas.
Quiconque a vu un homme comme Miqyas
Qui nourrissait les jeunes mères pendant les temps difficiles.
}}
 
{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=492}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=293-294}}|Miqyas Ibn Subaba vint à la Mecque comme musulman, ainsi il affirma en disant «  je viens à vous en tant que musulman, cherchant le prix du sang  pour mon frère que nous avons tué par erreur ».
Le Messager d’Allah ordonna que nous obtiendrions le prix du sang pour son frère Hisham et il fît une brève halte avec le Messager d’Allah.Puis il attaqua le meurtrier de son frère et le tua puis quitta la Mecque en tant qu’apostat. Il prononça les lignes suivantes :
 
Mon âme fut apaisée par sa mort dans les plaines,
Le sang de son cou a taché ses vêtements.
Avant que je le tue j’étais en proie aux inquiétudes
Qui m’ont empêché de chercher le sommeil.
J’ai donné libre cours à ma vengeance
Et je fus le premier à retourner vers les idoles.
J’ai vengé Fihr et lui ai pris le prix du sang
Sur les chefs des Banu An-Najjar, les seigneurs de Fari’
 
Il dît aussi :
Je lui ai assené un coup par vengeance
Qui a fait jaillir son sang à flots.
J’ai dit que les affres de la mort l’ont envahi
« Tu ne seras pas à l’abri des Banu Bakr lorsqu’il leur sera fait du tort ».
}}
 
===Non-nommé(es)===
 
{{Quote|{{Bukhari|4|52|259}}|Rapporté par Abou Houraira :
Le Messager d’Allah nous envoya en mission (c’est-à-dire sous forme d’une unité armée) et dît «  Si vous trouvez untel et untel, brûlez les tous les deux ».Lorsque nous primes le départ, le Messager d’Allah dît «  Je vous ai donné l’ordre de brûler untel et untel, et il n’y a personne sauf Allah Qui punit par le feu, donc ,si vous les trouvez, tuez les »
}}
 
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|pages=121-122}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|pages=156-157}}|2=Selon Ibn Humayd, d’après Salamah, d’après Muhammad Ibn Ishaq, d’après Muhammad Ibn Ja’far Ibn Az-Zubyar , d’après ‘Abdallah Ibn Unays :
 
Le Messager d’Allah m’appela et dît « J’ai appris que Khalid Ibn Sufyan Ibn Nubayb Al-Hudhali est en train de réunir une force armée pour m’attaquer.Il se situe ou à Nakhlah ou à ‘Uranah, donc va chez lui et tue le », je répondis « Ô Messager d’Allah , décris le moi de sorte que je pourrai le reconnaître » il dît «  Lorsque tu le verras il te rappellera Satan.Un signe certain entre lui et toi est que lorsque tu le verras tu sentiras un frisson » Je sortis , rengainant mon épée dans son fourreau, jusqu’à ce que je me rendis chez lui tandis qu’il était dans son palanquin avec ses femmes, cherchant un endroit où faire une halte au moment de la prière de l’après-midi.Lorsque je le vis j’ai remarqué qu’il correspondait à la description que m’en avais faite le Messager d’Allah.Je m’approchai de lui, mais , craignant qu’il y ait une forme d’animosité entre lui et moi, ce qui aurait pu me distraire de la prière, je priais, en faisant des mouvements de la tête alors que je marchais vers lui.Lorsque je vins vers lui il me demanda qui j’étais et je répondis «  Un arabe qui est venu vers toi parce qu’il a entendu parler de toi et que tu rassemblais une force armée contre son compagnon [ c’est-à-dire Muhammad] » Il dît «  Oui c’est vrai «  Je marchai une courte distance avec lui et lorsque cela fut possible pour moi ,je le frappai avec mon épée et je le tuai.Puis je partis, quittant ses femmes qui se jetaient sur lui.Lorsque je revins chez le Messager d’Allah et que je le saluai , il me regarda et me demanda « Est-ce que l’objectif est accompli ? » Je répondis «  Je l’ai tué » Tu as dit la vérité «  qu’il répondit.Puis il se leva et entra dans sa maison et me donna un bâton, en disant «  Garde ce bâton avec toi Ô ‘Abdallah Ibn Unays » Lorsque je sortis avec , les gens me demandèrent quel était ce bâton.je leur dis que le Messager d’Allah me l’avait donné et m’avait demandé de le garder avec moi.Ils me dirent de retourner le voir et de lui demander pour quelle raison il me l’avait donné.Donc je retournai le voir et dis « Ô Messager d’Allah, pourquoi m’as-tu donné ce bâton ? » Il répondît «  Comme un signe entre toi et moi pour le jour de la résurrection.Il y aura quelques hommes à ce moment qui porteront des bâtons attachés à leur taille ( =Al-Moutakhassirounes) » ‘Abdallah , en conséquence , attacha le bâton à son épée, où il y resta jusqu’à sa mort, moment où il donna l’ordre qu’il soit attaché à son corps avec le linceul et enterré avec lui.}}
 
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|pages=22-23}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=577}}<br>See Also Ishaq 458|2=Selon Safiyyah, celle-ci dît : 


{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=492}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=293-294}}|Miqyas b. Subaba came from Mecca as a Muslim, so he professed, saying 'I come to you as a Muslim seeking the bloodwit for my brother who we killed in error.' The apostle ordered that he should have the bloodwit for his brother Hisham and he stopped a short while with the apostle. Then he attacked his brother's slayer and killed him and went off to Mecca an apostate. He spoke the following lines:
:It eased my soul that he died in the lowland,
:The blood of his neck veins dyeing his garments.
:Before I killed him I was beset by cares
:Which prevented me from seeking my couch.
:I gave free vent to my vengeance
:And was the first to return to the idols.
:I avenged Fihr on him and laid his bloodwit
:On the chiefs of B. aI-Najjar, the lords of Fari'.<br>
He also said:<br>
:I fetched him a stroke in vengeance
:Which drew blood that ebbed and flowed.
:I said as the wrinkles of death covered him
:'You can't be safe from B. Bakr when they are wronged'.}}


» Hassan était avec nous là-bas avec les femmes et les enfants.Un homme parmi les Juifs passa devant nous et commença à contourner la forteresse.Les Banu Qurayzah étaient partis en guerre et avaient rompu leur pacte avec le Messager d’Allah.Il n’y avait personne entre eux et nous pour nous (= le Messager d’Allah et les musulmans) défendre, étant nez à nez avec l’ennemis, et nous ne pouvions pas les laisser revenir vers nous si d’autres personnes venaient à nous. Puis je dis «  Hassan, ce Juif, comme tu le vois, est en train d’encercler la forteresse.Par Allah, je crains qu’il ne montre nos endroits stratégiques aux Juifs qui sont derrière nous, tandis que le Messager d’Allah et ses compagnons sont trop occupés pour nous assister.Donc descends vers lui et tue-le. » Il répondit «  Qu’Allah te Pardonne, fille de ‘Abd-Al-Muttalib ! Tu sais que je ne suis pas le type d’homme à faire cela »
===Unnamed===
Lorsqu’il me dît cela et que je vis qu’il n’y avait rien à attendre de lui, je me ragaillardis, pris une massue, et, après être descendu depuis la forteresse vers l’homme, je le frappai avec la massue jusqu’à ce que je l’eu tué.Lorsque j’en eu fini avec lui, je retournai à la forteresse et je dis «  Hassan, descends vers lui et déshabille le » ce qui me retint de le déshabiller fût qu’il était un homme.Hassan répondît «  Je n’ai pas besoin de ce type de butin, fille de ‘Abd-Al-Muttalib »}}


{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|pages=90-91}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=638}}|Abu Bair prit la route avec deux hommes.Lorsqu’il fut à Dhu Al-Hulayfah, il s’assit contre un mur, et ses deux compagnons s’assirent avec lui.Abu Basir dît « Est-ce que cette épée t’appartient, Ô membre de la tribu des Banu ‘Amir ? » «  Oui » qu’il répondit. » Est-ce que je peux la regarder ? » ,qu’il dît « Si tu veux » qu’il répondît .Abu Basir la dégaina de son fourreau, attaqua l’homme avec et le tua.L’esclave affranchi s’enfuit à toute vitesse et vint chez le Messager d’Allah tandis que ce dernier était assis dans la mosquée.Lorsque le Messager d’Allah l’aperçut, il dît «  Cet homme a vu quelque chose d’effrayant » Lorsqu’il s’approcha du Messager d’Allah, ce dernier dît «  Hélas, que t’est-il arrivé ? » L’homme répondît «  Ton compagnon a tué mon compagnon » Par Allah , alors que l’homme était toujours là, Abu Basir apparût armé de l’épée et s’arrêta en face du Messager d’Allah, disant «  Messager d’Allah , ton commandement a été accompli et tu en es exempté »
{{Quote|{{Bukhari|4|52|259}}|Narrated Abu Huraira: Allah's Apostle sent us in a mission (i.e. am army-unit) and said, '''"If you find so-and-so and so-and-so, burn both of them with fire."''' When we intended to depart, '''Allah's Apostle said, "I have ordered you to burn so-and-so and so-and-so, and it is none but Allah Who punishes with fire, so, if you find them, ''kill them."'''''}}
}}


{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=434-435}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=186}}|‘Amr se rendit aussi loin que vers Al-Qarqara à l’entrée de Qanat lorsque deux hommes des Banu ‘Amir apparurent et s’arrêtèrent avec lui à l’ombre.À présent il y eut un pacte d’amitié entre le Messager d’Allah et les deux ‘Amiris dont ‘Amr ne connaissait rien, et après l’avoir interrogé , il découvrit qu’ils appartenaient aux Banu ‘Amir , il les laissa seuls pendant un moment, jusqu’à ce qu’ils s’endormissent, alors il se jeta sur eux et les tua, pensant qu’il avait pris sa revanche sur eux pour les meurtres des compagnons du prophète.
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|pages=121-122}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|pages=156-157}}|Ibn Humayd--Salamah--Muhammad b. Ishaq--Muhammad b. Ja`far b. al-Zubayr--`Abdallah b. Unays: The Messenger of God called me and said, "It has reached me that Khalid b. Sufyan b. Nubayb al-Hudhali is gathering a force to attack me. He is either in Nakhlah or `Uranah, so go to him and kill him." I replied, "O Messenger of God, describe him to me so that I might know him." He said, "When you see him he will remind you of Satan. [A sure] sign between you and him is that when you see him you will feel a shudder." I went out, girding on my sword, until I came to him while he was in howdah with the women, seeking a halting place for them at the time for afternoon prayer. When I saw him I found him to be as the Messenger of God had described. I advanced toward him, but fearing that there might be acrimony between me and him which would distract me from the prayer, I prayed, making gestures with my head as I walked toward him. When I got to him he asked who I was, and I replied, "An Arab who has come to you because he has heard about you and your gathering [a force] against this fellow [i.e., Muhammad]." He said, "Yes, I am doing that." I walked a short distance with him and when it was feasible for me I struck him with my sword and killed him. Then I departed, leaving his women to throw themselves at him. When I came to the Messenger of God and greeted him, he looked at me and asked, "Is the objective accomplished?" I replied, "I have killed him." "You have said the truth," he replied. Then he stood up and went"' into his house and gave me a stick, saying, "Keep this stick with you O `Abdallah b. Unays." When I went out with it the people asked me what that stick was. I told them that the Messenger of God had given it to me and asked me to keep it with me. They told me to go back to him and ask him the reason for that. So I went back to him and said, "O Messenger of God, why did you give me this stick?" He replied, "[As a] sign between me and you on the day of resurrection. There will be a few men at that time who will carry sticks tied to their waists (al-mutakhassirun)." `Abdallah, therefore, fastened the stick to his sword, where it remained with him until his death, when he ordered that it should be fastened to his body with the shroud and buried with him.}}
Mais lorsqu’il vint chez le prophète et lui dit ce qu’il avait fait, ce dernier dît « Tu as tué deux hommes pour lesquels je dois payer le prix du sang » Puis le prophète dît «  C’est la conséquence de ce qu’a fait Abu Bara. Je n’avais pas approuvé son expédition, par crainte de ce qui aurait pu se passer. » Lorsque Abu Bara entendit la nouvelle, il fut très en colère après ‘Amir pour avoir violé la garantie que ce dernier avait octroyé, concernant le fait que les compagnons du prophète avait été tués en raison de ce qu’il avait fait et parce qu’il leur avait promis la sécurité.Parmi ceux qui furent tués il y avait ‘Amir Ibn Fuhayra.
}}


{{Quote|{{Abu Dawud|38|4349}}|Rapporté par Ali Ibn Abu Talib :
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|pages=22-23}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=577}}<br>See Also Ishaq 458|According to Safiyyah, who said: Hassan was with us there with the women and children. A man from the Jews passed by us and began to circle the fortress. The Banu Qurayzah had gone to war and had broken their pact with the Messenger of God. There was no one between us and them to defend us-the Messenger of God and the Muslims, being face to face with the enemy, could not leave them to come back to us when anyone came at us. So I said: "Hassan, this Jew, as you see, is circling the fortress. By God, I fear he will point out our exposed places to the Jews who are to our rear while the Messenger of God and his companions are too busy to attend to us. So go down to him and kill him." He replied: "God forgive you, daughter of 'Abd al-Muttalib! You know I am not the man to do it." When he said that to me and I saw that nothing could be expected from him, I girded myself, took a club, and, having gone down from the fortress to the man, I struck him with the club until I killed him. When I had finished with him, I returned to the fortress and said: "Hassan, go down to him and strip him"-only his being a man kept me from stripping him. Hassan replied, "I have no need for his spoils, daughter of 'Abd al-Muttalib."}}


Une Juive avait l’habitude de maltraiter le Prophète ( la paix soit sur  lui) et de le dénigrer. Un homme l’étrangla jusqu’à ce qu’elle en meure.Le Messager d’Allah (la paix soit sur lui) déclara qu’aucune compensation ne serait fournie pour son sang.
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|pages=90-91}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=638}}|Abu Bair departed with the two men. When he was at Dhu al-Hulayfah, he sat against a wall, and his two companions sat with him. Abu Basir said, "Is this sword of yours sharp, O tribesman of the Banu 'Amir?" "Yes," he replied. "May I look at it?" he said. "If you wish," he replied. Abu Basir unsheathed it, attacked the man with it, and killed him. The mawla hurried away and came to the Messenger of God while the latter was sitting in the mosque. When the Messenger of God caught sight of him, he said, "This man has seen something fearful." When he reached the Messenger of God, the latter asked, "Alas, what has happened to you?" The man replied, "Your companion killed my companion." By God, while the man was still there, Abu Bair appeared girded with the sword and halted before the Messenger of God, saying: "Messenger of God, your obligation has been fulfilled and has been
}}
discharged from you.}}


====Le Juif aveugle====
{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=434-435}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=186}}|'Amr got as far as al-Qarqara at the beginning of Qanat when two men of B. 'Amir turned up and stopped with him in the shade. Now there was an agreement of friendship between the apostle and the two 'Amiris of which 'Amr knew nothing, and when after questioning he found that they belonged to b. Amir he, let them alone for a time until they slept when he fell upon them and killed them, thinking that he had taken vengeance on them for the killing of the apostle's companions. But when he came to the apostle and told him what he had done he said. 'You have killed two men whose bloodwit I must pay.' Then the apostle said "This is (the result of) Abu Bara's act. I did not like this expedition fearing what would happen.' When Abu Bara' heard the news he was much upset at Amir's Violation of his guarantee in that the apostle's companions
had been killed because of what he had done and because he had promised them safety. Among those who were killed was 'Amir b. Fuhayra.}}


{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VII|ISBN=0-88706-344-6|year=1987|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=W. Montgomery Watt|editor2=M. V. McDonald|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up|page=112}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=506}}<br>See Also Ishaq:372|Alors que le Messager d’Allah traversait la harrah des Banu Harithah , un cheval secoua sa queue, heurta le manche d’une épée, et la fit sortir de son fourreau.Le Messager d’Allah, qui aimait les présages, bien qu’il n’interprétait pas les augures du vol des oiseaux, dît au propriétaire de l’épée « Rengaine ton épée, car je vois que les épées seront tirées aujourd’hui » Puis le Messager d’Allah dît à ses compagnons «  Qui est capable de nous rapprocher de l’ennemi par une route qui ne nous fera pas passer près d’eux ? » Abu Hathmath, le frère des Banu Harithah Ibn Al-Harith, dît «  Je le peux Ô Messager d’Allah » Il l’emmena à travers la harrah des Banu Harithah  et entre leur propriété, jusqu’à ce qu’il l’emmena dans la propriété de Al-Mirba’ Ibn Qayzi, qui était un hypocrite, et aveugle.Lorsque ce dernier réalisa que le Messager d’Allah était présent avec les musulmans, il se leva et jeta de la poussière sur leurs yeux, disant «  Même si tu es le Messager d’Allah, je ne t’autoriserai pas à entrer dans mon jardin ! » On m’a dit qu’il prit une poignée de poussière  et puis il dît «  Si seulement je savais que je ne frapperais personne d’autre, Muhammad, je te l’aurais jetée au visage » Les gens se précipitèrent sur lui pour le tuer, mais le Messager d’Allah dît «  N’en faites rien , car cet homme qui est privé de la vue, a aussi son cœur qui est aveugle » Sa’d Ibn Yazid , le frère des Banu ‘Abd Al-Ashhal, avait accouru  vers Al-Mirba’ , vu que le Messager d’Allah avait émis l’interdiction de s’en prendre à lui, et il fendit la tête d’Al-Mirba avec son arc.  
{{Quote|{{Abu Dawud|38|4349}}|Narrated Ali ibn AbuTalib: A Jewess used to abuse the Prophet (peace be upon him) and disparage him. '''A man strangled her till she died.''' The Apostle of Allah (peace be upon him) declared that '''no recompense was payable for her blood.'''}}
}}


====La mère-esclave de l'homme aveugle====
====The Blind Jew====


{{Quote|{{Abu Dawud|38|4348}}|Rapporté par Abdullah Ibn Abbas : Un aveugle avait une mère esclave qui avait l’habitude d’injurier le Prophète (la paix soit sur lui) et de le dénigrer.Il lui avait interdit de faire cela mais elle n’avait pas cessé.Il l’avait réprimandée mais elle n’avait pas abandonné sa mauvaise habitude.Une nuit elle s’en était pris au Prophète (la paix soit sur lui) en le calomniant et en le maltraitant.
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VII|ISBN=0-88706-344-6|year=1987|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=W. Montgomery Watt|editor2=M. V. McDonald|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up|page=112}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=506}}<br>See Also Ishaq:372|As the Messenger of God was proceeding across the harrah of the Banu Harithah, a horse swished its tail, hit the handle of a sword, and knocked it out of its scabbard. The Messenger of God, who liked omens, although he did not take auguries from the flight of birds, said to the owner of the sword, "Sheathe your sword, for I see that swords will be drawn today." Then the Messenger of God said to his companions, "Who can take us close to the enemy by a road which will not cause us to pass by them?" Abu Hathmah, the brother of the Banu Harithah b. al-Harith, said, "I can, O Messenger of God." He took him through the harrah of the Banu Harithah and between their property, until he brought him to the property of al-Mirba' b. Qayzi, who was a Hypocrite, and blind. When the latter became aware of the presence of the Messenger of God and the Muslims with him, he rose up and threw dust in their faces, saying, "Even if you are the Messenger of God, I will not allow you into my garden!" I was told that he took a handful of dust and then said: "If only I knew that I would not hit anyone else, Muhammad, I would throw it in your face." The people rushed up to kill him, but the Messenger of God said, "Do not do so, for this man who is blind of sight is also blind of heart." Sa'd b. Yazid, the brother of the Banu 'Abd al-Ashhal, had rushed up to al-Mirba' as the Messenger of God uttered this prohibition, and he split al-Mirba"s head open with his bow.}}
Puis il prit une dague, la plaça sur son ventre, appuya dessus, et la tua.Un enfant qui venait entre ses jambes fut sali par le sang qui était à cet endroit.
Au petit matin, le Prophète (la paix soit sur lui) en fut informé.


Il rassembla les gens et dît «  J’adjure par Allah  l’homme qui a commis cet acte et je l’adjure par mon droit sur lui de se lever.Se levant au dessus des têtes et tremblant l’homme se présenta.
====Blind Man's Slave-Mother====
Il s’assit en face du Prophète (la paix soit sur lui) et dît « Apôtre d’Allah ! Je suis son maître ; elle avait l’habitude de te maltraiter et de te dénigrer.Je lui avais interdit, mais elle ne cessait pas, et je l’avais réprimandée, mais elle n’abandonnait pas cette habitude.J’ai deux fils d’elle qui me sont très importants, et elle était ma compagne.La nuit dernière elle avait commencé à t’injurier et à te dénigrer.Donc j’ai pris une dague , la posa sur son ventre et appuya dessus jusqu’à la tuer.
Ce sur quoi le Prophète (la paix soit sur lui) dît «  Ôh sois témoin, aucune représaille ne peut être demandée pour son sang »
}}


{{Quote|1=Sunan An-Nasa’ee, 4081 - classed as saheeh by al-Albaani<br>See also {{Abudawud|38|4348}}|2=Un aveugle avait une concubine libre qui avait l’habitude d’insulter le Prophète (la paix et les bénédictions d’Allah soient sur lui) et de le maudire.Il lui disait de n’en pas faire tant mais elle n’arrêtait pas, et il la réprimandait mais elle n’en tenait pas compte.Une nuit , quand elle commençait à maudire le Prophète (la paix et les bénédictions d’Allah soient sur lui) et à l’insulter , il prit une courte épée ou une dague, la posa sur son ventre et appuya dessus et la tua.Le matin suivant cela fut rapporté au Messager d’Allah (la paix et les bénédictions d’Allah soient sur lui) .Il rassembla les gens et dît «  Je demande par Allah à l’homme qui a fait cela et je lui ordonne par mon droit sur lui de se lever. » L’aveugle se leva et dît  « Ô Messager d’Allah, je suis celui qui a fait cela ; elle t’insultait et te maudissait .Je lui avais interdit, mais elle ne s’arrêtait pas, et bien que je la réprimandais , elle n’avait pas abandonné cette mauvaise habitude.J’ai deux fils d’elle qui sont comme la prunelle de mes yeux, et elle était gentille avec moi.La nuit dernière elle avait commencé à t’insulter et à te maudire.Alors j’ai pris une dague, je l’ai posée sur son ventre et j’ai appuyé dessus jusqu’à la tuer.
{{Quote|{{Abu Dawud|38|4348}}|Narrated Abdullah Ibn Abbas: A blind man had a slave-mother who used to abuse the Prophet (peace be upon him) and disparage him. He forbade her but she did not stop. He rebuked her but she did not give up her habit. One night she began to slander the Prophet (peace be upon him) and abuse him. '''So he took a dagger, placed it on her belly, pressed it, and killed her. A child who came between her legs was smeared with the blood that was there.''' When the morning came, the Prophet (peace be upon him) was informed about it.<BR><BR>He assembled the people and said: I adjure by Allah the man who has done this action and I adjure him by my right to him that he should stand up. Jumping over the necks of the people and trembling the man stood up.<BR><BR>He sat before the Prophet (peace be upon him) and said: Apostle of Allah! I am her master; she used to abuse you and disparage you. I forbade her, but she did not stop, and I rebuked her, but she did not abandon her habit. I have two sons like pearls from her, and she was my companion. Last night she began to abuse and disparage you. So I took a dagger, put it on her belly and pressed it till I killed her.<BR><BR>Thereupon the Prophet (peace be upon him) said: Oh be witness, '''no retaliation is payable for her blood.'''}}
Ce sur quoi le Prophète (la paix et les bénédictions d’Allah soient sur lui) dît «  Sois témoin , il n’y a pas de prix du sang pour elle »}}


{{Quote|1=Ibn Sa’d in al-Tabaqaat al-Kubra (4/210)|2=Qubaysah Ibn ‘Uqbah nous a dit «  Younous Ibn Abi Ishaq nous a rapporté,d’après Abu Ishaaq, que ‘Abdallah Ibn Ma’qil a dit «  Ibn Umm Maktoum était restée dans la maison d’une femme juive à Médine , la tante maternelle d’un des Ansar.Elle était gentille avec lui, mais elle l’ennuyai concernant Allah et son Messager, donc il la saisit , la frappa et la tua.Le sujet fut remonté au Messager d’Allah (la paix et les bénédictions d’Allah soient sur lui) et il dît «  Par Allah ,Ô Messager d’Allah, elle était bienveillante avec moi, mais elle me dérangeait à propos d’Allah et de son Messager, donc je l’ai frappée et je l’ai tuée.Le Messager d’Allah (la paix et les bénédictions d’Allah soient sur lui) dît «  Puisse Allah la rejeter.Il n’y a aucune compensation pour le fait d’avoir fait couler son sang »}}
{{Quote|1=Sunan An-Nasa’ee, 4081 - classed as saheeh by al-Albaani<br>See also {{Abudawud|38|4348}}|2=A blind man had a freed concubine (umm walad) who used to insult the Prophet (peace and blessings of Allah be upon him) and say bad things about him. He told her not to do that but she did not stop, and he rebuked her but she did not heed him. One night, when she started to say bad things about the Prophet (peace and blessings of Allah be upon him) and insult him, he took a short sword or dagger, put it on her belly and pressed it and killed her. The following morning that was mentioned to the Messenger of Allah (peace and blessings of Allah be upon him). He called the people together and said, “I ask by Allah the man who has done this action and I order him by my right over him that he should stand up.” The blind man stood up and said, “O Messenger of Allah, I am the one who did it; she used to insult you and say bad things about you. I forbade her, but she did not stop, and I rebuked her, but she did not give up her habit. I have two sons like pearls from her, and she was kind to me. Last night she began to insult you and say bad things about you. So I took a dagger, put it on her belly and pressed it till I killed her.
Thereupon the Prophet (peace and blessings of Allaah be upon him) said: '''“Bear witness, there is no blood money due for her.”'''<ref name="Islam Q&A, Fatwa No. 103739">[http://www.islamqa.com/en/ref/103739 "Regarding the hadeeth about the blind man who killed his slave woman who had borne him a child (umm walad) because she reviled the Prophet"] - Islam Q&A, Fatwa No. 103739</ref>}}


====Brulé(es) vivant(es)====
{{Quote|1=Ibn Sa’d in al-Tabaqaat al-Kubra (4/210)|2=Qubaysah ibn ‘Uqbah told us: Yoonus ibn Abi Ishaaq narrated to us, from Abu Ishaaq, that ‘Abd-Allaah ibn Ma’qil said: Ibn Umm Maktoom stayed in the house of a Jewish woman in Madeenah, the paternal aunt of an Ansaari man. She was kind to him, but she annoyed him with regard to Allaah and His Messenger, so he took hold of her and hit her and killed her. The matter was referred to the Messenger of Allaah (peace and blessings of Allaah be upon him) and he said: By Allaah, O Messenger of Allaah, she was kind to me, but she annoyed me with regard to Allaah and His Messenger, so I hit her and killed her. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: '''“May Allaah cast her away. There is no recompense for the shedding of her blood."'''<ref name="Islam Q&A, Fatwa No. 103739"></ref>}}


{{Quote|{{Bukhari|1|11|626}}|Rapporté par Abu Huraira :
====Burned Alive====


Le Prophète dit » Aucune prière n’est plus dure pour les hypocrites que celles d’Al-Fajr et d’Al ‘Isha et s’ils étaient au courant des récompenses pour ces prières en leurs temps, ils se présenteraient assurément dans les mosquées ,même s’ils devaient venir en rampant » Le Prophète ajouta «  Assurément j’ai pris la décision d’ordonnner au Mou’adhdhin (le héraut pour l’appel à la prière) de prononcer l’Iqama et j’ai ordonné à un homme de diriger la prière  et puis de prendre un feu ardent pour brûler tous ceux qui n’avaient pas quitté leurs maisons  pour aller prier ,eux et leurs maisons .»
{{Quote|{{Bukhari|1|11|626}}|Narrated Abu Huraira: The Prophet said, "No prayer is harder for the hypocrites than the Fajr and the 'Isha' prayers and if they knew the reward for these prayers at their respective times, they would certainly present themselves (in the mosques) even if they had to c awl." '''The Prophet added, "Certainly I decided to order the Mu'adh-dhin (call-maker) to pronounce Iqama and order a man to lead the prayer and then take a fire flame to burn all those who had not left their houses so far for the prayer along with their houses.'''"}}
}}


====L'espion mécréant====
====The Infidel Spy====


{{Quote|{{Bukhari|4|52|286}}|Rapporté par Salam Ibn Al-Akwa «  Un espion mécréant  vint auprès du Prophète alors qu’il était en voyage.L’espion s’assit avec les compagnons du Prophète et commença à parler puis s’en alla.Le Prophète dît à ses compagnons «  Traquez le et tuez le » Ainsi ils le tuèrent.Le Prophète leur donna les objets appartenant à l’espion une fois mort (en plus de sa part au butin de guerre).
{{Quote|{{Bukhari|4|52|286}}|Narrated Salama bin Al-Akwa: "An infidel spy came to the Prophet while he was on a journey. The spy sat with the companions of the Prophet and started talking and then went away. '''The Prophet said (to his companions), 'Chase and kill him.' So, I killed him."''' The Prophet then gave him the belongings of the killed spy (in addition to his share of the war booty).}}
}}


{{Quote|{{Abu Dawud|38|4414}}|Abu Hurayrah rapporte «  Un homme de la tribu des Aslam vint au Prophète (la paix soit sur lui) et témoigna quatre fois contre lui-même qu’il avait eu des relations sexuelles illicites avec une femme, tandis que pendant tout ce temps le Prophète ( la paix soit sur lui)se détournait de lui.Puis lorsqu’il se confessa une cinquième fois, il se tourna et demanda « As-tu eu des relations avec elle ? » Il acquiesça. Il demanda «  As-tu fait de sorte que ton organe sexuel a pénétré le sien ? »Il acquiesça. Il demanda « As-tu fait comme un bâton de collyre enfermé dans son étui et une corde dans un puit ? «  Il acquiesça.Il demanda «  Sais-tu ce qu’est la fornication » Il acquiesça. » J’ai fait avec elle de façon illicite ce qu’un homme a le droit de faire de façon licite avec sa femme. » Puis il demanda «  Que désires-tu par rapport à ce que tu as dit ? » Il dit « Je veux que tu me purifies » Alors il donna des ordres à son encontre et il fut lapidé à mort. Puis le Prophète (la paix soit sur lui) entendit qu’un de ses compagnons disait à un autre «  Regarde cet homme dont la faute a été cachée par Allah mais qui ne voulut pas laisser le sujet tel quel, ainsi il fut lapidé comme un chien.Il ne leur dit rien mais marcha pendant un moment jusqu’à ce qu’il s’approcha du corps d’un âne dont les pattes étaient en l’air.Il demanda «  Où sont untel et untel ? » Ils dirent «  Nous voici Apôtre d’Allah (la paix soit sur lui) ! » Il dît  «  Descendez et mangez du cadavre de cet âne. » Ils répondirent «  Apôtre d’Allah ! Qui pourrait manger de ceci ? » Il dît «  Le déshonneur dont vous avez fait preuve envers votre frère est plus grave que manger de ceci.Par celui qui détient mon âme dans Sa main, il se situe dans les rivières du paradis et il plonge actuellement dedans. »
{{Quote|{{Abu Dawud|38|4414}}|Narrated AbuHurayrah: A man of the tribe of Aslam came to the Prophet (peace be upon him) and testified four times against himself that he had had illicit intercourse with a woman, while all the time the Prophet (peace be upon him) was turning away from him. Then when he confessed a fifth time, he turned round and asked: Did you have intercourse with her? He replied: Yes. He asked: Have you done it so that your sexual organ penetrated hers? He replied: Yes. He asked: Have you done it like a collyrium stick when enclosed in its case and a rope in a well? He replied: Yes. He asked: Do you know what fornication is? He replied: Yes. I have done with her unlawfully what a man may lawfully do with his wife. He then asked: What do you want from what you have said? He said: I want you to purify me. '''So he gave orders regarding him and he was stoned to death.''' Then the Prophet (peace be upon him) heard one of his companions saying to another: Look at this man whose fault was concealed by Allah but who would not leave the matter alone, so that he was stoned like a dog. He said nothing to them but walked on for a time till he came to the corpse of an ass with its legs in the air. He asked: Where are so and so? They said: Here we are, Apostle of Allah (peace be upon him)! He said: Go down and eat some of this ass's corpse. They replied: Apostle of Allah! Who can eat any of this? He said: The dishonour you have just shown to your brother is more serious than eating some of it. By Him in Whose hand my soul is, he is now among the rivers of Paradise and plunging into them.}}
}}


==Exécutions de masse==
==Mass Execution==


{{Quote|{{Tabari|7|p. 97}}{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VII|ISBN=0-88706-344-6|year=1987|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=W. Montgomery Watt|editor2=M. V. McDonald|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up|pages=97-98}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=491-492}}<br>See Also Ishaq 368|Le Messager d’Allah dît «  Quiconque d’entre les Juifs tombe entre vos mains, tuez le » Ainsi Muhayyisah Ibn Masud tomba sur Ibn Sunanynah , un des marchands juifs qui était proche d’eux et faisait du commerce avec , et le tua. Huwayyisah Ibn Mas’ud ( son frère ) en cette période n’avait pas embrassé l’Islam ; il était plus âgé que Muhayyisah, et lorsque ce dernier tua le Juif, il commença à le battre en disant « Ô ennemi d’Allah, l’as-tu tué ?Par Allah , tu t’es beaucoup rempli le ventre avec sa richesse » Muhayyisah dît «  Je lui ai dit , ‘ Par Allah , si celui qui m’avait donné l’ordre de le tuer  m’avait ordonné de te tuer , je t’aurais tranché la tête ‘ «  Et , par Allah ,c’était le début de l’acceptation de l’Islam par Huwayyisah. Il dît «  Si Muhammad t’avait donné l’ordre de me tuer, l’aurais-tu fait ? » et je répondis «  Oui par Allah , s’il me l’avait ordonné je t’aurais coupé la tête ». » Par Allah «  il dît «  une telle foi qui t’a amené à un tel comportement est en effet une merveille » Puis Huwayyisah accepta l’Islam.
{{Quote|{{Tabari|7|p. 97}}{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VII|ISBN=0-88706-344-6|year=1987|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=W. Montgomery Watt|editor2=M. V. McDonald|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up|pages=97-98}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=491-492}}<br>See Also Ishaq 368|The Messenger of God said, "Whoever of the Jews falls into your hands, kill him." So Muhayyisah b. Masud fell upon Ibn Sunaynah, one of the Jewish merchants who was on close terms with them and used to trade with them, and killed him. I;Iuwayyisah b. Mas'ud (his brother) at that time had not accepted Islam; he was older than Muhayyisah, and when (the latter) killed (the Jew), he began beating him and saying, "O enemy of God, have you killed him? By God, you have much fat in your belly from his wealth." Muhayyisah said, "I said to him, 'By God, if he who commanded me to kill him had commanded me to kill you, I would have cut off your head.'" And, by God, that was the beginning of Huwayyisah's acceptance of Islam. He said, "If Muhammad had ordered you to kill me, you would have killed me?" and I replied, "Yes, by God, if he had ordered me to kill you I would have cut off your head." "By God," he said, "a faith which has brought you to this is indeed a marvel." Then Huwayyisah accepted Islam.}}
}}


===Le clan des Banu Qurayza===
===Qurayza===
{{Main|Qur'an, Hadith and Scholars:Banu Qurayza}}
{{Main|Qur'an, Hadith and Scholars:Banu Qurayza}}


{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|pages=40-41}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=593}}|Selon Ibn Ishaq, la conquête des Banu Qurayzah eut lieu au cours du mois de Dhu Al Qa’dah ou bien au début du mois de Dhu Al Hijjah. Al Waqidi, cependant  avait dit que le Messager d’Allah les a attaqués quelques jours  avant la fin de Dhu Al Qa’dah. Il affirmait que le Messager d’Allah commanda que des tranchées soient creusées pour les Banu Qurayzah. Puis il s’assit , et ‘Ali et Az-Zubayr commença à leur couper la tête en sa présence.Il affirmait que la femme que le Prophète avait tué en ce jour s’appelait Bunanah, elle était la femme de Al-Hakam Al Qurayzi , elle avait tué Khallad Ibn Suwayd en lui jetant une meule dessus. Le Messager d’Allah la fit appeler et la décapita en représailles de la mort de Khallad Ibn Suwayd.
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|pages=40-41}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=593}}|According to Ibn Ishaq, the conquest of the Banu Qurayzah took place in the month of Dhu al-Qa'dah or in the beginning of Dhu al-Hijjah. Al-Waqidi, however, has said that the Messenger of God attacked them a few days before the end of Dhu al-Qa'dah. He asserted that the Messenger of God commanded that furrows should be dug in the ground for the Banu Qurayzah. Then he sat down, and 'Ali and al-Zubayr began cutting off their heads in his presence. He asserts that the woman whom the Prophet killed that day was named Bunanah, the wife of al-Hakam al-Qurazi--it was she who had killed Khallad b. Suwayd by throwing a millstone on him. The Messenger of God called for her and beheaded her in retaliation for Khallad b. Suwayd.}}
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{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|pages=38-39}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=591-592}}|Le Messager d’Allah avait commandé que tous qui avaient atteint la puberté soient tués.


{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|pages=38-39}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=591-592}}|The Messenger of God had commanded that all of them who had reached puberty should be killed.<br>
According to Ibn Humayd--Salamah--Muhammad b. Ishaq--Ayyub b. 'Abd al-Rahman b. 'Abdallah b. Abi Sa'Sa'ah (a member of the Banu 'Adi b. al-Najjar): Salma bt. Qays, the mother of al-Mundhir and sister of Salit b. Qays, was one of the maternal aunts of the Messenger of God. She had prayed with him facing both of the giblahs and had sworn allegiance to him after the manner of women. She asked him for [the life of I Rifa'ah b. Shamwil al-Qurazi, who had come of age. He had taken refuge with her and had previously been one of their acquaintances. She said: "Prophet of God, you are as dear to me as my father and mother! Give me Rifa'ah b. Shamwil, for he has said that he will pray and eat camel meat. He gave him to her, and thus she saved his life.<br>
According to Ibn Ishaq: Then the Messenger of God divided the wealth, wives, and children of the Banu Qurayzah among the Muslims. On that day he made known the shares of horsemen and shares of foot soldiers, and he deducted from these shares the fifth (khums). A horseman received three shares: two shares for the horse and one share for its rider. A foot soldier who had no horse received one share. The cavalry at the battle with the Banu Qurayzah numbered thirty-six horses. It was the first booty (fay') in which shares were allotted and from which the khums was deducted; and according to its precedent (sunnah) and the procedure of the Messenger of God in it divisions of booty took place and precedent was followed in [succeeding] expeditions. However, if a man had horses with him, he appointed shares only for two horses}}


Selon Ibn Humayd, d’après Salamah, d’après Muhammad Ibn Ishaq, d’après Ayyub Ibn ‘Abd Ar-Rahman Ibn ‘Abdallah Ibn Abi Sa’Sa’ah ( un membre des Banu ‘Adi Ibn An-Najjar) : Salma Bint Qays, la mère de Al-Mundhir et la sœur de Salit Ibn Qays , était une des tantes maternelles du Messager d’Allah.Elle avait prié avec lui en face des deux qiblas et lui avait juré allégeance après l’attitude des femmes . Elle lui avait demandé d’épargner la vie de Rifa’ah Ibn Shamwil Al-Qurazi, qui avait atteint un âge avancé.Il avait pris refuge chez elle et avait été précédemment une de ses connaissances .Il dît «  Prophète de Dieu, tu m’es aussi cher que mon père et ma mère ! Confie moi Rifa’ah Ibn Shawmil, car il a dit qu’il prierait  et mangerait de la viande de chameau. » Il lui confia, ainsi elle lui sauva la vie.
{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=464}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=240-241}}|'Asim b. 'Umar b. Qatada told me from 'Abdu'l-Rahman b. 'Amr b. Sa'd b. Mu'adh from 'Alqama b. Waqqas al-Layth that the apostle said to Sa'd, 'You have given the judgement of Allah above the seven heavens'.<br>
 
Then they surrendered, and the apostle confined them in Medina in the quarter of d. al-Harith, a woman of B. al-Najjar. Then the apostle went out to the market of Medina (which is still its market today) and dug trenches in it. Then he sent for them and struck off their heads in those trenches as they were brought out to him in batches. Among them was the enemy of Allah Huyayy b. Akhtab and Ka'b b. Asad their chief. There were 600 or 700 in all, though some put the figure as high as 800 or 900. As they were being taken out in batches to the apostle they asked Ka'b what he thought would be done with them. He replied, 'Will you never understand? Don't you see that the summoner never stops and those who are taken away do not return? By Allah it is death!' This went on until the apostle made an end of them.}}
Selon Ibn Ishaq «  Puis le Messager d’Allah divisa la richesse, les femmes, et les enfants des Banu Qurayzah parmi les musulmans. En ce jour il fit répartir les parts des cavaliers et les parts des fantassins, et il déduisit de ces parts un cinquième. Un cavalier reçut trois parts : deux parts pour le cheval et une part pour son propriétaire.un fantassin qui n’avait pas de cheval reçut une part.La cavalerie qui était présente à la bataille des Banu Qurayzah dénombra trente six chevaux.C’était le premier butin dont les parts furent réparties et à partir desquelles le cinquième fut déduit ; et selon la tradition prophétique et la procédure du Messager d’Allah , les divisions du butin prirent place et ceci fut appliqué au cours des expéditions victorieuses suivantes. Cependant si un homme avait des chevaux en sa possession, il  appliquait des parts seulement sur deux chevaux.
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{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=464}}<br>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=240-241}}|‘Asim Ibn ‘Umar Ibn Qatada me raconta, d’après ‘Abdul –Rahman Ibn ‘Amr Ibn Sa’d Ibn Mu’adh, d’après ‘Alqama Ibn Waqqaq Al-Layth, que l’apôtre  a dit à Sa’d’ « Tu as donné le jugement d’Allah au-dessus des sept cieux »
Puis ils se rendirent, et l’apôtre les confina dans Médine, dans le quartier de Bint Al-Harith, une femme des Banu An-Najjar .Puis l’apôtre sortit en direction du marché de Médine (qui existe toujours de nos jours) et y creusa des tranchées. Puis il vint vers eux et jeta leurs têtes dans ces tranchées, vu qu’ils furent emmenés à lui en groupes.Parmi eux il y avait l’ennemi d’Allah Huyayy Ibn Akhtab et Ka’d Ibn Asad, leur chef.Il y avait 600 ou 700 en tout, bien que certains estiment que les chiffres s’élèvent à 800 ou 900.Comme on les faisait sortir par groupes vers l’apôtre, ils demandèrent à Ka’b ce qu’il pensait qu’il leur arriverait.Il répondit «  Ne comprendrez-vous donc jamais ? Ne voyez-vous pas que celui qui vous appelle ne s’arrête jamais et que ceux qu’on emporte ne reviennent pas ? Par Allah c’est la mort qui vous attend ! » Ceci continua jusqu’à ce que l’apôtre les extermina.
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==References==
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The Islamic Tradition Itself
Qur'an, Hadith and Sunnah
Textual History of the Qur'an
Satanic VersesPrevious Scriptures
Abu Hurayrah
Muhammad
BootySpecial Entitlements
JihadWarExecutionsTorture
WivesWhite ComplexionDeath
Good Manners and Helping Others
Good Manners (Adab)Caring for Orphans‎
Caring for the PoorCaring for Widows
Caring for ParentsForgiving Others
HospitalityZakat and Sadaqah
Women
Al-'AzlBeautyFGMHijabHonor Killing
MahrRapeViolenceWife Beating
Jihad
Peaceful CoexistenceDefensive Jihad
Offensive JihadMiscellaneous Verses
MujahidsForced Conversion
Fear and Terror in WarScholars on Jihad
Non-Muslims
ApostatesAtheistsChristians & Jews
CharacteristicsFriendship
Miscellaneous
AishaAlcoholAmputationAnimals
Banu QurayzaCosmologyCreation
DhimmaForbidden ThingsHomosexuality
HeavenHellHygieneJizyahLying
MischiefMusicChild MarriagePictures
PredestinationPunishmentsRace and Tribe
ReproductionSexualitySlaveryStoning
Toilet EtiquetteUrineSexualityOccult
Peculiar Traditions


According to the Islamic tradition, the early Muslim community faced numerous threats and were in a near constant state of war with their neighbors. As such Muhammad utilized many stratagems of war against his enemies, including targeted assassination orders as well as at least one recorded case of mass execution of a troubling tribe of Jews. The sira tradition also portrays Muhammad as having been sensitive to criticism, particularly from poets, and he ordered that a number of poets who had made verses inveighing against him or mocking him should be executed.

Reputation

The Affair of Ka'b B. Zuhayr After the Departure from al-Ta'if:
When the apostle arrived (at Medina) after his departure from aI-Ta'if Bujayr b. Zuhayr b. Abu Sulma wrote to his brother Ka'b telling him that the apostle had killed some of the men in Mecca who had satirized and insulted him and that the Quraysh poets who were left--Ibn aI-Ziba'ra and Hubayra b. Abu Wahb--had fled in all directions.
Ibn Ishaq (d. 768); Ibn Hisham (d. 833), A. Guillaume, ed, The Life of Muhammad [Sirat Rasul Allah], Oxford UP, p. 597, ISBN 0-19-636033-1, 1955, https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up 
ابن إسحاق; ابن هشام, سيرة ابن هشام ت السقا, vol. 2, al-Maktabah al-Shamilah, p. 501, https://app.turath.io/book/23833 

Divine Dispensation for Killing

God said, 'It is not for any prophet,' i.e. before thee, 'to take prisoners' from his enemies 'until he has made slaughter in the earth,' i.e. slaughtered his enemies until he drives them from the land. 'You desire the lure of this world,' i.e.: its goods, the ransom of the captives. 'But God desires the next world,' i.e. their killing them to manifest the religion which He wishes to manifest and by which the next world may be attained.
Ibn Ishaq (d. 768); Ibn Hisham (d. 833), A. Guillaume, ed, The Life of Muhammad [Sirat Rasul Allah], Oxford UP, pp. 326-327, ISBN 0-19-636033-1, 1955, https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up 
ابن إسحاق; ابن هشام, سيرة ابن هشام ت السقا, vol. 1, al-Maktabah al-Shamilah, p. 676, https://app.turath.io/book/23833 

Individuals

Assassination of Musaylimah

Narrated Abdullah ibn Mas'ud: Harithah ibn Mudarrib said that he came to Abdullah ibn Mas'ud and said (to him): There is no enmity between me and any of the Arabs. I passed a mosque of Banu Hanifah. They (the people) believed in Musaylimah. Abdullah (ibn Mas'ud) sent for them. They were brought, and he asked them to repent, except Ibn an-Nawwahah. He said to him: I heard the Apostle of Allah (peace_be_upon_him) say: Were it not that you were not a messenger, I would behead you. But today you are not a messenger. He then ordered Qarazah ibn Ka'b (to kill him). He beheaded him in the market. Anyone who wants to see Ibn an-Nawwahah slain in the market (he may see him).

Assassination of `Abdullah bin Ubayy bin Salul al-`Aufi

Narrated 'Aisha: Whenever Allah's Apostle intended to go on a journey, he used to draw lots amongst his wives, and Allah's Apostle used to take with him the one on whom lot fell. He drew lots amongst us during one of the Ghazwat which he fought. The lot fell on me and so I proceeded with Allah's Apostle after Allah's order of veiling (the women) had been revealed. I was carried (on the back of a camel) in my howdah and carried down while still in it (when we came to a halt). So we went on till Allah's Apostle had finished from that Ghazwa of his and returned.

When we approached the city of Medina he announced at night that it was time for departure. So when they announced the news of departure, I got up and went away from the army camps, and after finishing from the call of nature, I came back to my riding animal. I touched my chest to find that my necklace which was made of Zifar beads (i.e. Yemenite beads partly black and partly white) was missing. So I returned to look for my necklace and my search for it detained me. (In the meanwhile) the people who used to carry me on my camel, came and took my howdah and put it on the back of my camel on which I used to ride, as they considered that I was in it. In those days women were light in weight for they did not get fat, and flesh did not cover their bodies in abundance as they used to eat only a little food. Those people therefore, disregarded the lightness of the howdah while lifting and carrying it; and at that time I was still a young girl. They made the camel rise and all of them left (along with it). I found my necklace after the army had gone.
Then I came to their camping place to find no call maker of them, nor one who would respond to the call. So I intended to go to the place where I used to stay, thinking that they would miss me and come back to me (in my search). While I was sitting in my resting place, I was overwhelmed by sleep and slept. Safwan bin Al-Muattal As-Sulami Adh-Dhakwani was behind the army. When he reached my place in the morning, he saw the figure of a sleeping person and he recognized me on seeing me as he had seen me before the order of compulsory veiling (was prescribed). So I woke up when he recited Istirja' (i.e. "Inna lillahi wa inna llaihi raji'un") as soon as he recognized me. I veiled my face with my head cover at once, and by Allah, we did not speak a single word, and I did not hear him saying any word besides his Istirja'. He dismounted from his camel and made it kneel down, putting his leg on its front legs and then I got up and rode on it. Then he set out leading the camel that was carrying me till we overtook the army in the extreme heat of midday while they were at a halt (taking a rest). (Because of the event) some people brought destruction upon themselves and the one who spread the Ifk (i.e. slander) more, was 'Abdullah bin Ubai Ibn Salul."
(Urwa said, "The people propagated the slander and talked about it in his (i.e. 'Abdullah's) presence and he confirmed it and listened to it and asked about it to let it prevail." Urwa also added, "None was mentioned as members of the slanderous group besides ('Abdullah) except Hassan bin Thabit and Mistah bin Uthatha and Hamna bint Jahsh along with others about whom I have no knowledge, but they were a group as Allah said. It is said that the one who carried most of the slander was 'Abdullah bin Ubai bin Salul." Urwa added, "'Aisha disliked to have Hassan abused in her presence and she used to say, 'It was he who said: My father and his (i.e. my father's) father and my honor are all for the protection of Muhammad's honor from you.").
'Aisha added, "After we returned to Medina, I became ill for a month. The people were propagating the forged statements of the slanderers while I was unaware of anything of all that, but I felt that in my present ailment, I was not receiving the same kindness from Allah's Apostle as I used to receive when I got sick. (But now) Allah's Apostle would only come, greet me and say,' How is that (lady)?' and leave. That roused my doubts, but I did not discover the evil (i.e. slander) till I went out after my convalescence, I went out with Um Mistah to Al-Manasi' where we used to answer the call of nature and we used not to go out (to answer the call of nature) except at night, and that was before we had latrines near our houses. And this habit of our concerning evacuating the bowels, was similar to the habits of the old 'Arabs living in the deserts, for it would be troublesome for us to take latrines near our houses. So I and Um Mistah who was the daughter of Abu Ruhm bin Al-Muttalib bin Abd Manaf, whose mother was the daughter of Sakhr bin 'Amir and the aunt of Abu Bakr As-Siddiq and whose son was Mistah bin Uthatha bin 'Abbas bin Al-Muttalib, went out. I and Um Mistah returned to my house after we finished answering the call of nature. Um Mistah stumbled by getting her foot entangled in her covering sheet and on that she said, 'Let Mistah be ruined!' I said, 'What a hard word you have said. Do you abuse a man who took part in the battle of Badr?' On that she said, 'O you Hantah! Didn't you hear what he (i.e. Mistah) said? 'I said, 'What did he say?'
Then she told me the slander of the people of Ifk. So my ailment was aggravated, and when I reached my home, Allah's Apostle came to me, and after greeting me, said, 'How is that (lady)?' I said, 'Will you allow me to go to my parents?' as I wanted to be sure about the news through them. Allah's Apostle allowed me (and I went to my parents) and asked my mother, 'O mother! What are the people talking about?' She said, 'O my daughter! Don't worry, for scarcely is there a charming woman who is loved by her husband and whose husband has other wives besides herself that they (i.e. women) would find faults with her.' I said, 'Subhan-Allah! (I testify the uniqueness of Allah). Are the people really talking in this way?' I kept on weeping that night till dawn I could neither stop weeping nor sleep then in the morning again, I kept on weeping. When the Divine Inspiration was delayed.
Allah's Apostle called 'Ali bin Abi Talib and Usama bin Zaid to ask and consult them about divorcing me. Usama bin Zaid said what he knew of my innocence, and the respect he preserved in himself for me. Usama said, '(O Allah's Apostle!) She is your wife and we do not know anything except good about her.' 'Ali bin Abi Talib said, 'O Allah's Apostle! Allah does not put you in difficulty and there are plenty of women other than she, yet, ask the maid-servant who will tell you the truth.' On that Allah's Apostle called Barira (i.e. the maid-servant) and said, 'O Barira! Did you ever see anything which aroused your suspicion?' Barira said to him, 'By Him Who has sent you with the Truth. I have never seen anything in her (i.e. Aisha) which I would conceal, except that she is a young girl who sleeps leaving the dough of her family exposed so that the domestic goats come and eat it.'
So, on that day, Allah's Apostle got up on the pulpit and complained about 'Abdullah bin Ubai (bin Salul) before his companions, saying, 'O you Muslims! Who will relieve me from that man who has hurt me with his evil statement about my family? By Allah, I know nothing except good about my family and they have blamed a man about whom I know nothing except good and he used never to enter my home except with me.' Sad bin Mu'adh the brother of Banu 'Abd Al-Ashhal got up and said, 'O Allah's Apostle! I will relieve you from him; if he is from the tribe of Al-Aus, then I will chop his head off, and if he is from our brothers, i.e. Al-Khazraj, then order us, and we will fulfill your order.' On that, a man from Al-Khazraj got up. Um Hassan, his cousin, was from his branch tribe, and he was Sad bin Ubada, chief of Al-Khazraj. Before this incident, he was a pious man, but his love for his tribe goaded him into saying to Sad (bin Mu'adh). 'By Allah, you have told a lie; you shall not and cannot kill him. If he belonged to your people, you would not wish him to be killed.'
On that, Usaid bin Hudair who was the cousin of Sad (bin Mu'adh) got up and said to Sad bin 'Ubada, 'By Allah! You are a liar! We will surely kill him, and you are a hypocrite arguing on the behalf of hypocrites.' On this, the two tribes of Al-Aus and Al Khazraj got so much excited that they were about to fight while Allah's Apostle was standing on the pulpit. Allah's Apostle kept on quietening them till they became silent and so did he. All that day I kept on weeping with my tears never ceasing, and I could never sleep.
In the morning my parents were with me and I wept for two nights and a day with my tears never ceasing and I could never sleep till I thought that my liver would burst from weeping. So, while my parents were sitting with me and I was weeping, an Ansari woman asked me to grant her admittance. I allowed her to come in, and when she came in, she sat down and started weeping with me. While we were in this state, Allah's Apostle came, greeted us and sat down. He had never sat with me since that day of the slander. A month had elapsed and no Divine Inspiration came to him about my case. Allah's Apostle then recited Tashah-hud and then said, 'Amma Badu, O 'Aisha! I have been informed so-and-so about you; if you are innocent, then soon Allah will reveal your innocence, and if you have committed a sin, then repent to Allah and ask Him for forgiveness for when a slave confesses his sins and asks Allah for forgiveness, Allah accepts his repentance.'
When Allah's Apostle finished his speech, my tears ceased flowing completely that I no longer felt a single drop of tear flowing. I said to my father, 'Reply to Allah's Apostle on my behalf concerning what he has said.' My father said, 'By Allah, I do not know what to say to Allah's Apostle .' Then I said to my mother, 'Reply to Allah's Apostle on my behalf concerning what he has said.' She said, 'By Allah, I do not know what to say to Allah's Apostle.' In spite of the fact that I was a young girl and had a little knowledge of Quran, I said, 'By Allah, no doubt I know that you heard this (slanderous) speech so that it has been planted in your hearts (i.e. minds) and you have taken it as a truth. Now if I tell you that I am innocent, you will not believe me, and if confess to you about it, and Allah knows that I am innocent, you will surely believe me. By Allah, I find no similitude for me and you except that of Joseph's father when he said, '(For me) patience in the most fitting against that which you assert; it is Allah (Alone) Whose Help can be sought.' Then I turned to the other side and lay on my bed; and Allah knew then that I was innocent and hoped that Allah would reveal my innocence. But, by Allah, I never thought that Allah would reveal about my case, Divine Inspiration, that would be recited (forever) as I considered myself too unworthy to be talked of by Allah with something of my concern, but I hoped that Allah's Apostle might have a dream in which Allah would prove my innocence. But, by Allah, before Allah's Apostle left his seat and before any of the household left, the Divine inspiration came to Allah's Apostle.
So there overtook him the same hard condition which used to overtake him, (when he used to be inspired Divinely). The sweat was dropping from his body like pearls though it was a wintry day and that was because of the weighty statement which was being revealed to him. When that state of Allah's Apostle was over, he got up smiling, and the first word he said was, 'O 'Aisha! Allah has declared your innocence!' Then my Mother said to me, 'Get up and go to him (i.e. Allah's Apostle). I replied, 'By Allah, I will not go to him, and I praise none but Allah. So Allah revealed the ten Verses:-- "Verily! They who spread the slander Are a gang, among you............." (24.11-20)
Allah revealed those Quranic Verses to declare my innocence. Abu Bakr As-Siddiq who used to disburse money for Mistah bin Uthatha because of his relationship to him and his poverty, said, 'By Allah, I will never give to Mistah bin Uthatha anything after what he has said about Aisha.' Then Allah revealed:--
"And let not those among you who are good and wealthy swear not to give (any sort of help) to their kinsmen, those in need, and those who have left their homes for Allah's cause, let them pardon and forgive. Do you not love that Allah should forgive you? And Allah is oft-Forgiving Most Merciful." (24.22)
Abu Bakr As-Siddiq said, 'Yes, by Allah, I would like that Allah forgive me.' and went on giving Mistah the money he used to give him before. He also added, 'By Allah, I will never deprive him of it at all.'

Aisha further said:." Allah's Apostle also asked Zainab bint Jahsh (i.e. his wife) about my case. He said to Zainab, 'What do you know and what did you see?" She replied, "O Allah's Apostle! I refrain from claiming falsely that I have heard or seen anything. By Allah, I know nothing except good (about 'Aisha).' From amongst the wives of the Prophet Zainab was my peer (in beauty and in the love she received from the Prophet) but Allah saved her from that evil because of her piety. Her sister Hamna, started struggling on her behalf and she was destroyed along with those who were destroyed. The man who was blamed said, 'Subhan-Allah! By Him in Whose Hand my soul is, I have never uncovered the cover (i.e. veil) of any female.' Later on the man was martyred in Allah's Cause."

Assassination of Abu `Afak

Salim b. 'Umary's Expedition to Kill Abu 'Afak:

Abu 'Afak was one of B. 'Amr b. 'Auf of the B. 'Ubayda clan. He showed his disaffection when the apostle killed al-Harith b. Suwayd b. Samit and said:

Long have I lived but never have I seen
An assembly or collection of people
More faithful to their understanding
And their allies when called upon
That the sons of Qayla when they assembled,
Men who overthrew mountains and never submitted.
A rider who came to them split them in two (saying)
'Permitted', 'Forbidden' of all sorts of things.
Had you believed in glory or kinship
You would have followed Tubba'.

The apostle said, 'Who will deal with this rascal for me?' whereupon Salim b. 'Umayr, brother of B. 'Amr b. 'Auf one of the 'weepers', went forth and killed him. Umama b. Muzayriya said concerning that:

You gave the lie to God's religion and the man Ahmad!
By him who was your father, evil is the son he produced!
A hanif gave you a thrust in the night saying
'Take that Abu 'Afak in spite of your age!'
Though I knew whether it was man or jinn
Who slew you in the dead of night (I would say naught).
Ibn Ishaq (d. 768); Ibn Hisham (d. 833), A. Guillaume, ed, The Life of Muhammad [Sirat Rasul Allah], Oxford UP, p. 675, ISBN 0-19-636033-1, 1955, https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up 
ابن إسحاق; ابن هشام, سيرة ابن هشام ت السقا, vol. 2, al-Maktabah al-Shamilah, p. 635-636, https://app.turath.io/book/23833 
Then occurred the "sariyyah" [raid] of Salim Ibn Umayr al-Amri against Abu Afak, the Jew, in [the month of] Shawwal in the beginning of the twentieth month from the hijrah [immigration from Mecca to Medina in AD 622], of the Apostle of Allah. Abu Afak, was from Banu Amr Ibn Awf, and was an old man who had attained the age of one hundred and twenty years. He was a Jew, and used to instigate the people against the Apostle of Allah, and composed (satirical) verses [about Muhammad].
Salim Ibn Umayr who was one of the great weepers and who had participated in Badr, said, "I take a vow that I shall either kill Abu Afak or die before him. He waited for an opportunity until a hot night came, and Abu Afak slept in an open place. Salim Ibn Umayr knew it, so he placed the sword on his liver and pressed it till it reached his bed. The enemy of Allah screamed and the people who were his followers, rushed to him, took him to his house and interred him.
Ibn Sa'd, Vol. 2, P. 31

Assassination of Abu Rafi’ (Sallam Ibn Abu'l-Huqayq)

Narrated Jabir bin 'Abdullah: Allah's Apostle said, "Who is willing to kill Ka'b bin Al-Ashraf who has hurt Allah and His Apostle?" Thereupon Muhammad bin Maslama got up saying, "O Allah's Apostle! Would you like that I kill him?" The Prophet said, "Yes," Muhammad bin Maslama said, "Then allow me to say a (false) thing (i.e. to deceive Kab). "The Prophet said, "You may say it." Then Muhammad bin Maslama went to Kab and said, "That man (i.e. Muhammad demands Sadaqa (i.e. Zakat) from us, and he has troubled us, and I have come to borrow something from you." On that, Kab said, "By Allah, you will get tired of him!" Muhammad bin Maslama said, "Now as we have followed him, we do not want to leave him unless and until we see how his end is going to be. Now we want you to lend us a camel load or two of food." (Some difference between narrators about a camel load or two.) Kab said, "Yes, (I will lend you), but you should mortgage something to me." Muhammad bin Mas-lama and his companion said, "What do you want?" Ka'b replied, "Mortgage your women to me." They said, "How can we mortgage our women to you and you are the most handsome of the 'Arabs?" Ka'b said, "Then mortgage your sons to me." They said, "How can we mortgage our sons to you? Later they would be abused by the people's saying that so-and-so has been mortgaged for a camel load of food. That would cause us great disgrace, but we will mortgage our arms to you." Muhammad bin Maslama and his companion promised Kab that Muhammad would return to him. He came to Kab at night along with Kab's foster brother, Abu Na'ila. Kab invited them to come into his fort, and then he went down to them. His wife asked him, "Where are you going at this time?" Kab replied, "None but Muhammad bin Maslama and my (foster) brother Abu Na'ila have come." His wife said, "I hear a voice as if dropping blood is from him, Ka'b said. "They are none but my brother Muhammad bin Maslama and my foster brother Abu Naila. A generous man should respond to a call at night even if invited to be killed." Muhammad bin Maslama went with two men. (Some narrators mention the men as 'Abu bin Jabr. Al Harith bin Aus and Abbad bin Bishr). So Muhammad bin Maslama went in together with two men, and sail to them, "When Ka'b comes, I will touch his hair and smell it, and when you see that I have got hold of his head, strip him. I will let you smell his head." Kab bin Al-Ashraf came down to them wrapped in his clothes, and diffusing perfume. Muhammad bin Maslama said. " have never smelt a better scent than this. Ka'b replied. "I have got the best 'Arab women who know how to use the high class of perfume." Muhammad bin Maslama requested Ka'b "Will you allow me to smell your head?" Ka'b said, "Yes." Muhammad smelt it and made his companions smell it as well. Then he requested Ka'b again, "Will you let me (smell your head)?" Ka'b said, "Yes." When Muhammad got a strong hold of him, he said (to his companions), "Get at him!" So they killed him and went to the Prophet and informed him. (Abu Rafi) was killed after Ka'b bin Al-Ashraf."
Narrated Al-Bara bin Azib: Allah's Apostle sent a group of persons to Abu Rafi. Abdullah bin Atik entered his house at night, while he was sleeping, and killed him.
Narrated Al-Bara bin Azib:Allah's Apostle sent some men from the Ansar to ((kill) Abu Rafi, the Jew, and appointed 'Abdullah bin Atik as their leader. Abu Rafi used to hurt Allah's Apostle and help his enemies against him. He lived in his castle in the land of Hijaz. When those men approached (the castle) after the sun had set and the people had brought back their livestock to their homes. Abdullah (bin Atik) said to his companions, "Sit down at your places. I am going, and I will try to play a trick on the gate-keeper so that I may enter (the castle)." So 'Abdullah proceeded towards the castle, and when he approached the gate, he covered himself with his clothes, pretending to answer the call of nature. The people had gone in, and the gate-keeper (considered 'Abdullah as one of the castle's servants) addressing him saying, "O Allah's Servant! Enter if you wish, for I want to close the gate." 'Abdullah added in his story, "So I went in (the castle) and hid myself. When the people got inside, the gate-keeper closed the gate and hung the keys on a fixed wooden peg. I got up and took the keys and opened the gate. Some people were staying late at night with Abu Rafi for a pleasant night chat in a room of his. When his companions of nightly entertainment went away, I ascended to him, and whenever I opened a door, I closed it from inside. I said to myself, 'Should these people discover my presence, they will not be able to catch me till I have killed him.' So I reached him and found him sleeping in a dark house amidst his family, I could not recognize his location in the house. So I shouted, 'O Abu Rafi!' Abu Rafi said, 'Who is it?' I proceeded towards the source of the voice and hit him with the sword, and because of my perplexity, I could not kill him. He cried loudly, and I came out of the house and waited for a while, and then went to him again and said, 'What is this voice, O Abu Rafi?' He said, 'Woe to your mother! A man in my house has hit me with a sword! I again hit him severely but I did not kill him. Then I drove the point of the sword into his belly (and pressed it through) till it touched his back, and I realized that I have killed him. I then opened the doors one by one till I reached the staircase, and thinking that I had reached the ground, I stepped out and fell down and got my leg broken in a moonlit night. I tied my leg with a turban and proceeded on till I sat at the gate, and said, 'I will not go out tonight till I know that I have killed him.' So, when (early in the morning) the cock crowed, the announcer of the casualty stood on the wall saying, 'I announce the death of Abu Rafi, the merchant of Hijaz. Thereupon I went to my companions and said, 'Let us save ourselves, for Allah has killed Abu Rafi,' So I (along with my companions proceeded and) went to the Prophet and described the whole story to him. "He said, 'Stretch out your (broken) leg. I stretched it out and he rubbed it and it became All right as if I had never had any ailment whatsoever."
Narrated Al-Bara: Allah's Apostle sent 'Abdullah bin 'Atik and 'Abdullah bin 'Utba with a group of men to Abu Rafi (to kill him). They proceeded till they approached his castle, whereupon 'Abdullah bin Atik said to them, "Wait (here), and in the meantime I will go and see." 'Abdullah said later on, "I played a trick in order to enter the castle. By chance, they lost a donkey of theirs and came out carrying a flaming light to search for it. I was afraid that they would recognize me, so I covered my head and legs and pretended to answer the call to nature. The gatekeeper called, 'Whoever wants to come in, should come in before I close the gate.' So I went in and hid myself in a stall of a donkey near the gate of the castle. They took their supper with Abu Rafi and had a chat till late at night. Then they went back to their homes. When the voices vanished and I no longer detected any movement, I came out. I had seen where the gate-keeper had kept the key of the castle in a hole in the wall. I took it and unlocked the gate of the castle, saying to myself, 'If these people should notice me, I will run away easily.' Then I locked all the doors of their houses from outside while they were inside, and ascended to Abu Rafi by a staircase. I saw the house in complete darkness with its light off, and I could not know where the man was. So I called, 'O Abu Rafi!' He replied, 'Who is it?' I proceeded towards the voice and hit him. He cried loudly but my blow was futile. Then I came to him, pretending to help him, saying with a different tone of my voice, ' What is wrong with you, O Abu Rafi?' He said, 'Are you not surprised? Woe on your mother! A man has come to me and hit me with a sword!' So again I aimed at him and hit him, but the blow proved futile again, and on that Abu Rafi cried loudly and his wife got up. I came again and changed my voice as if I were a helper, and found Abu Rafi lying straight on his back, so I drove the sword into his belly and bent on it till I heard the sound of a bone break. Then I came out, filled with astonishment and went to the staircase to descend, but I fell down from it and got my leg dislocated. I bandaged it and went to my companions limping. I said (to them), 'Go and tell Allah's Apostle of this good news, but I will not leave (this place) till I hear the news of his (i.e. Abu Rafi's) death.' When dawn broke, an announcer of death got over the wall and announced, 'I convey to you the news of Abu Rafi's death.' I got up and proceeded without feeling any pain till I caught up with my companions before they reached the Prophet to whom I conveyed the good news."
Narrated Al-Bara bin Azib: Allah's Apostle sent a group of Ansari men to kill Abu-Rafi. One of them set out and entered their (i.e. the enemies) fort. That man said, "I hid myself in a stable for their animals. They closed the fort gate. Later they lost a donkey of theirs, so they went out in its search. I, too, went out along with them, pretending to look for it. They found the donkey and entered their fort. And I, too, entered along with them. They closed the gate of the fort at night, and kept its keys in a small window where I could see them. When those people slept, I took the keys and opened the gate of the fort and came upon Abu Rafi and said, 'O Abu Rafi. When he replied me, I proceeded towards the voice and hit him. He shouted and I came out to come back, pretending to be a helper. I said, 'O Abu Rafi, changing the tone of my voice. He asked me, 'What do you want; woe to your mother?' I asked him, 'What has happened to you?' He said, 'I don't know who came to me and hit me.' Then I drove my sword into his belly and pushed it forcibly till it touched the bone. Then I came out, filled with puzzlement and went towards a ladder of theirs in order to get down but I fell down and sprained my foot. I came to my companions and said, 'I will not leave till I hear the wailing of the women.' So, I did not leave till I heard the women bewailing Abu Rafi, the merchant pf Hijaz. Then I got up, feeling no ailment, (and we proceeded) till we came upon the Prophet and informed him."
“The killing of Abu Rafi’, ‘Abdullah bin Abi Al-Huqaiq and he was also called Salam bin Abi Al-Huqaiq who used to live in Khaibar, and some said the he used to live in his castle at the land of Hijaz. Az-Zhuri said, ‘He (Abu Rafi’) was killed after Ka’b bin Al-Ashraf.”
Bukhari vol.5 book 59 chapter 15
The Killing of Sallam ibn Abu'l-Huqayq:

When the fight at the trench and the affair of the B. Qurayza were over, the matter of Sallam b. Abu'l-Huqayq known as Abu Rafi carne up in connexion with those who had collected the mixed tribes together against the apostle. Now Aus had killed Ka'b b. aI-Ashraf before Uhud because of his enmity towards the apostle and because he instigated men against him, so Khazraj asked and obtained the apostle's permission to kill Sallam who was in Khaybar.
Muhammad b. Muslim b. Shihab al-Zuhri from Abdullah b. Ka'b b. Malik told me: One of the things which God did for His apostle was that these two tribes of the Ansar, Aus and Khazraj, competed the one with the other like two stallions: if Aus did anything to the apostle s advantage Khazraj would say, 'They shall not have this superiority over us in the apostle's eyes and in Islam' and they would not rest until they could do something similar. If Khazraj did anything Aus would say the same.
When Aus had killed Ka'b for his enmity towards the apostle: Khazraj used these words and asked themselves what man was as hostile to the apostle as Ka'b? And then they remembered Sallam who was in Khaybar and asked and obtained the apostle's permission to kill him.
Five men of B. Salima of Khazraj went to him: 'Abdullah b. 'Atik; Mas'ud b. Sinan; 'Abdullah b. Unays; Abu Qatada al-Harith b. Rib'i; and Khuza'i b. Aswad, an ally from Aslam. As they left, the aposte appointed 'Abdullah b. 'Atik as their leader, and he forbade them to kill women or children. When they got to Khaybar they went to Sallam's house by night, having locked every door in the settlement on the inhabitants. Now he was in an upper chamber of his to which a (T. Roman) ladder led up. They mounted this until they came to the door and asked to be allowed to come in. His wife. came out and asked who they were and they told her that they were Arabs In search of supplies. She told them that their man was here and that they could come in. When we entered we bolted the door of the room on her and ourselves fearing lest something should come between us and him. His wife shrieked and warned him of us, so we ran at him with our swords as he was on his bed. The only thing that guided us in the darkness of the night was his whiteness like an Egyptian blanket. When his wife shrieked one of our number would lift his sword against her; then he would remember the apostle's ban on killing women and withdraw his hand; but or that we would have made an end of her that night. When we had smitten him With our swords 'Abdullah b. Unays bore down with his sword into his belly until it went right through him, as he was saying Qatni, qatni, i.e. It's enough.
We went out. Now 'Abdullah b. 'Atik had poor sight, and fell from the ladder and sprained his arm severely, so we carried him until we brought him to one of their water channels and went into it. The people lit lamps and went in search of us in all directions until, despairing of finding us, they returned to their master and gathered round him as he was dying. We asked each other how we could know that the enemy of God was dead, and one of us volunteered to go and see; so off he went and mingled with the people. He said, 'I found his wife and some Jews gathered round him. She had a lamp in her hand and was peering into his face and saying to them 'By God, I certainly heard the voice of 'Abdullah b. 'Atik. Then I decided I must be wrong and thought "How can Ibn 'Atik be in this country?'" Then she turned towards him, looking into his face, and said, 'By the God of the Jews he is dead!' Never have I heard sweeter words than those.
Then he came to us and told us the news, and we picked up our companion and took him to the apostle and told him that we had killed God's enemy. We disputed before him as to who had killed him, each of us laying claim to the deed. The apostle demanded to see our swords and when he looked at them he said, 'It is the sword of 'Abdullah b. Unays that killed him; I can see traces of food on it.'
Hassan b. Thabit mentioning the killing of Ka'b and Sallam said:

God, what a fine band you met,
O Ibnu'l-Huqayq and Ibnu'l-Ashraf!
They went to you with sharp swords,
Brisk as lions in a tangled thicket,
Until they came on you in your dwelling
And made you drink death with their swift-slaying swords,
Looking for the victory of their prophet's religion
Despising every risk of hurt.
Ibn Ishaq (d. 768); Ibn Hisham (d. 833), A. Guillaume, ed, The Life of Muhammad [Sirat Rasul Allah], Oxford UP, pp. 482-484, ISBN 0-19-636033-1, 1955, https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up 
ابن إسحاق; ابن هشام, سيرة ابن هشام ت السقا, vol. 2, al-Maktabah al-Shamilah, p. 273-276, https://app.turath.io/book/23833 
The Killing of Abu Rafi' the Jew:

Abu Ja'far (al-Tabari) says: In this year, it is said, the killing of Abu Rafi' the Jew took place. The reason for his being killed was, it is said, that he used to take the part of Ka'b b. al-Ashraf against the Messenger of God. The Messenger of God is said to have sent 'Abd Allah b.'Atik against him in the middle of Jumada al-Akhirah of this year (which began November 19, 624).
According to Harun b. Ishaq al-Hamdani--Mus'ab b. Miqdam--Isra'il--Abu Ishaq--al-Bard': The Messenger of God sent some of the Ansar under the command of 'Abd Allah b. 'Uqbah or 'Abd Allah b. 'Atik against Abu Rafi' the Jew, who was in the Hijaz. Abu Rafi' used to injure and wrong the Messenger of God. He lived in his stronghold in the Hijaz. When the Muslim party drew close to it, as the sun was setting and the people were bringing their flocks back, 'Abd Allah b. 'Uqbah or 'Abd Allah b. 'Atik said to the others, "Stay where you are, and I will go and ingratiate myself with the doorkeeper, in the hope of gaining entrance." He went forward, and when he was close to the door, he wrapped himself up in his cloak as though he were relieving himself. Everybody else had gone in, and the doorkeeper called to him, "You there, if you want to come in, come in, because I want to shut the door." "I went in," he said, "and hid myself in a donkey pen. When everybody had come in, the man shut the door and hung up the keys on a wooden peg. I went to the keys, took them, and opened the door. Abu Rafi' had company that evening in some upper rooms, and when his guests left I went up to him. Every time I opened a door, I shut it again behind me from inside, saying to myself, 'If they become aware of me, they will not be able to reach me before I kill him.' When I reached him, he was in a dark room along with his family. As I did not know where he was in the room, I said, 'Abu Rafi'!' and he said, 'Who is that?' I rushed toward the sound and gave him a blow with my sword, but I was in a state of confusion and did not achieve anything. He gave a shout, and I left the room but remained close at hand. I then went in again and said, 'What was that noise, Abu Rafi'?' 'God damn it,' he said, 'there is a man in the house who has just struck me with his sword.' Then I hit him and covered him with wounds, but I could not kill him, so I thrust the point of my sword into his stomach until it came out through his back. At that, I knew that I had killed him, and I opened the doors one by one until I reached a flight of stairs. Thinking that I had reached the round, I put my foot out but fell into a moonlit night and broke my leg. I bound it up with my turban and moved on. Finally, finding myself sitting by the door, I said to myself, 'By God, I will not leave tonight until I know whether I have killed him or not.' When the cock crowed, the announcer of his death stood upon the wall and said, 'I announce the death of Abu Rafi', the profit-maker of the people of Hijaz.' I went to my companions and said , 'Deliverance! God has killed Abu Rafi'.' Then I went to the Prophet and told him, and he said, 'Stretch out your leg!' When I stretched it out, he stroked it, and it was as though I had never had anything wrong with it."
Abu Ja'far (al-Tabari) says: As for al-Waqidi, he asserts that this expedition sent by the Messenger of God against Abu Rafi ' Sallam b. Abi al-Huqayq was sent in the fourth year of the Hijrah in Dhu al-Hijjah (which began May 4, 626) and that those who went to him and killed him were Abu Qatadah, 'Abd Allah b. 'Atik, Mas'ud b. Sinan, al-Aswad b. Khuza'i, and 'Abd Allah b. Unays.

According to Ibn Humayd--Salamah--Ibn Ishaq: Sallam b. Abi al-Hugayq, who was Abu Rafi', was one of those who had mustered the ahzab against the Messenger of God. Al-Aws had killed Ka'b b. al-Ashraf before Uhud on account of his enmity to the Messenger of God and his inciting people against him, and so al-Khazraj asked permission of the Messenger of God to kill Sallam b. Abi al-Huqayq, who was in Khaybar, and was granted this.
al-Tabari (d. 923), W. Montgomery Watt; M. V. McDonald, eds, The History of al-Tabari [Ta’rikh al-rusul wa’l-muluk], vol. VII, SUNY Press, pp. 99-100, ISBN 0-88706-344-6, 1987, https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up 
أبو جعفر الطبري, تاريخ الرسل والملوك, vol. 2, al-Maktabah al-Shamilah, pp. 493-495, https://app.turath.io/book/9783 
"When his wife shouted that we were there, one of us would raise his sword against her; then he would remember the Prophet's prohibition and withdraw his hand. If it had not been for that, we would have dispatched him that night. After we had struck him with our swords, 'Abd Allah b. Unays thrust his sword into his stomach and transfixed him while he was shouting, 'Enough! Enough!' At once we went out. 'Abd Allah b. 'Atik had bad eyesight, and he fell off the stairway, bruising his leg severely. We lifted him up, took him to one of their water channels, and entered it. They lit lamps, and searched for us in every nook and cranny, but finally they gave up hope and went back to their master, crowding round him as he lay dying. We said to ourselves, 'How shall we know that the enemy of God is dead?' One of us said, 'I will go and look for you.' He set off and mingled with the people. He said later, 'I found him with the men of the Jews, and with his wife, who had a lamp in her hand and was looking into his face. Then she said, speaking to them, "By God, I recognised the voice of Ibn 'Atik, but then I thought I must be wrong, and said to myself, 'How could Ibn 'Atik be in this country?'" Then she turned to him to look in his face, and said, "By the God of the Jews, he is dead." 'I never heard any words more pleasing to me, said our companion.
"He then came back to us and told us the news. We lifted up our injured companion, went to the Messenger of God, and told him that we had killed the enemy of God. We disagreed in his presence about the killing of Ibn Abi al-Huqayq, each of us claiming to have done it. The Messenger of God then said, 'Bring your swords,' and when we did so he looked at them and said, 'This sword of 'Abd Allah b. Unays killed him. I can see the marks left by bones on it.' "
al-Tabari (d. 923), W. Montgomery Watt; M. V. McDonald, eds, The History of al-Tabari [Ta’rikh al-rusul wa’l-muluk], vol. VII, SUNY Press, pp. 102-103, ISBN 0-88706-344-6, 1987, https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up 
أبو جعفر الطبري, تاريخ الرسل والملوك, vol. 2, al-Maktabah al-Shamilah, pp. 496-497, https://app.turath.io/book/9783 , See Also Ishaq:483

Assassination of Ka’b bin Ashraf

Narrated Jabir bin `Abdullah: Allah's Messenger (ﷺ) said, "Who would kill Ka`b bin Al-Ashraf as he has harmed Allah and His Apostle ?" Muhammad bin Maslama (got up and) said, "I will kill him." So, Muhammad bin Maslama went to Ka`b and said, "I want a loan of one or two Wasqs of food grains." Ka`b said, "Mortgage your women to me." Muhammad bin Maslama said, "How can we mortgage our women, and you are the most handsome among the Arabs?" He said, "Then mortgage your sons to me." Muhammad said, "How can we mortgage our sons, as the people will abuse them for being mortgaged for one or two Wasqs of food grains? It is shameful for us. But we will mortgage our arms to you." So, Muhammad bin Maslama promised him that he would come to him next time. They (Muhammad bin Maslama and his companions came to him as promised and murdered him. Then they went to the Prophet (ﷺ) and told him about it.
Narrated Jabir bin 'Abdullah: The Prophet said, "Who is ready to kill Ka'b bin Al-Ashraf who has really hurt Allah and His Apostle?" Muhammad bin Maslama said, "O Allah's Apostle! Do you like me to kill him?" He replied in the affirmative. So, Muhammad bin Maslama went to him (i.e. Ka'b) and said, "This person (i.e. the Prophet) has put us to task and asked us for charity." Ka'b replied, "By Allah, you will get tired of him." Muhammad said to him, "We have followed him, so we dislike to leave him till we see the end of his affair." Muhammad bin Maslama went on talking to him in this way till he got the chance to kill him.
"Narrated Jabir : The Prophet said, ‘Who is ready to kill Ka’b bin Ashraf (i.e. a Jew).’ Muhammad bin Maslama replied, ‘Do you like me to kill him?’ The Prophet replied in the affirmative. Muhammad bin Maslama said, ‘Then allow me to say what I like.’ The Prophet replied ‘I do (i.e. allow you).’"
Narrated Jabir bin 'Abdullah: Allah's Apostle said, "Who is willing to kill Ka'b bin Al-Ashraf who has hurt Allah and His Apostle?" Thereupon Muhammad bin Maslama got up saying, "O Allah's Apostle! Would you like that I kill him?" The Prophet said, "Yes," Muhammad bin Maslama said, "Then allow me to say a (false) thing (i.e. to deceive Kab). "The Prophet said, "You may say it." Then Muhammad bin Maslama went to Kab and said, "That man (i.e. Muhammad demands Sadaqa (i.e. Zakat) from us, and he has troubled us, and I have come to borrow something from you." On that, Kab said, "By Allah, you will get tired of him!" Muhammad bin Maslama said, "Now as we have followed him, we do not want to leave him unless and until we see how his end is going to be. Now we want you to lend us a camel load or two of food." (Some difference between narrators about a camel load or two.) Kab said, "Yes, (I will lend you), but you should mortgage something to me." Muhammad bin Mas-lama and his companion said, "What do you want?" Ka'b replied, "Mortgage your women to me." They said, "How can we mortgage our women to you and you are the most handsome of the 'Arabs?" Ka'b said, "Then mortgage your sons to me." They said, "How can we mortgage our sons to you? Later they would be abused by the people's saying that so-and-so has been mortgaged for a camel load of food. That would cause us great disgrace, but we will mortgage our arms to you." Muhammad bin Maslama and his companion promised Kab that Muhammad would return to him. He came to Kab at night along with Kab's foster brother, Abu Na'ila. Kab invited them to come into his fort, and then he went down to them. His wife asked him, "Where are you going at this time?" Kab replied, "None but Muhammad bin Maslama and my (foster) brother Abu Na'ila have come." His wife said, "I hear a voice as if dropping blood is from him, Ka'b said. "They are none but my brother Muhammad bin Maslama and my foster brother Abu Naila. A generous man should respond to a call at night even if invited to be killed." Muhammad bin Maslama went with two men. (Some narrators mention the men as 'Abu bin Jabr. Al Harith bin Aus and Abbad bin Bishr). So Muhammad bin Maslama went in together with two men, and sail to them, "When Ka'b comes, I will touch his hair and smell it, and when you see that I have got hold of his head, strip him. I will let you smell his head." Kab bin Al-Ashraf came down to them wrapped in his clothes, and diffusing perfume. Muhammad bin Maslama said. " have never smelt a better scent than this. Ka'b replied. "I have got the best 'Arab women who know how to use the high class of perfume." Muhammad bin Maslama requested Ka'b "Will you allow me to smell your head?" Ka'b said, "Yes." Muhammad smelt it and made his companions smell it as well. Then he requested Ka'b again, "Will you let me (smell your head)?" Ka'b said, "Yes." When Muhammad got a strong hold of him, he said (to his companions), "Get at him!" So they killed him and went to the Prophet and informed him. (Abu Rafi) was killed after Ka'b bin Al-Ashraf."
It has been narrated on the authority of Jabir that the Messenger of Allah (may peace be upon him) said: Who will kill Ka'b b. Ashraf? He has maligned Allah, the Exalted, and His Messenger. Muhammad b. Maslama said: Messenger of Allah, do you wish that I should kill him? He said: Yes. He said: Permit me to talk (to him in the way I deem fit). He said: Talk (as you like). So, Muhammad b. Maslama came to Ka'b and talked to him, referred to the old friendship between them and said: This man (i. e. the Holy Prophet) has made up his mind to collect charity (from us) and this has put us to a great hardship. When be heard this, Ka'b said: By God, you will be put to more trouble by him. Muhammad b. Maslama said: No doubt, now we have become his followers and we do not like to forsake him until we see what turn his affairs will take. I want that you should give me a loan. He said: What will you mortgage? He said: What do you want? He said: Pledge me your women. He said: You are the most handsome of the Arabs; should we pledge our women to you? He said: Pledge me your children. He said: The son of one of us may abuse us saying that he was pledged for two wasqs of dates, but we can pledge you (cur) weapons. He said: All right. Then Muhammad b. Maslama promised that he would come to him with Harith, Abu 'Abs b. Jabr and Abbad b. Bishr. So they came and called upon him at night. He came down to them. Sufyan says that all the narrators except 'Amr have stated that his wife said: I hear a voice which sounds like the voice of murder. He said: It is only Muhammad b. Maslama and his foster-brother, Abu Na'ila. When a gentleman is called at night even it to be pierced with a spear, he should respond to the call. Muhammad said to his companions: As he comes down, I will extend my hands towards his head and when I hold him fast, you should do your job. So when he came down and he was holding his cloak under his arm, they said to him: We sense from you a very fine smell. He said: Yes, I have with me a mistress who is the most scented of the women of Arabia. He said: Allow me to smell (the scent on your head). He said: Yes, you may smell. So he caught it and smelt. Then he said: Allow me to do so (once again). He then held his head fast and said to his companions: Do your job. And they killed him.
Ka'b b. Malik said:
Of them Ka'b was left prostrate there
(After his fall al-Nadir were brought low).
Sword in hand we cut him down
By Muhammad's order when he sent secretly by night
Ka'b's brother to go to Ka'b.
He beguiled him and brought him down with guile
Mahmud was trustworthy, bold.

Hassan b. Thabit, mentioning the killing of Ka'b and of Sallam b. Abu'l-Huqayq, said:

What a fine band you met, O Ibnu'l-Huqayq,
And you too, Ibnu'l-Ashraf,
Travelling by night with their swords
Bold as lions in their jungle lair
Until they came to you in your quarter
And made you taste death with their deadly swords,
Seeking victory for the religion of their prophet
Counting their lives and wealth as nothing.
Ibn Ishaq (d. 768); Ibn Hisham (d. 833), A. Guillaume, ed, The Life of Muhammad [Sirat Rasul Allah], Oxford UP, pp. 368-369, ISBN 0-19-636033-1, 1955, https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up 
ابن إسحاق; ابن هشام, سيرة ابن هشام ت السقا, vol. 2, al-Maktabah al-Shamilah, pp. 57-58, https://app.turath.io/book/23833 
We lifted him [Ka'b, having been killed] up and carried him to the Messenger of God at the end of the night. He was standing in prayer, so we greeted him, and he came out to meet us. We told him that the enemy of God had been killed, he spat upon the wound of our companion, and we returned to our families. The next morning, the Jews were in a state of fear on account of our attack upon the enemy of God, and there was not a Jew there but feared for his life.
Al-Tabari, Vol. 7, p. 97al-Tabari (d. 923), W. Montgomery Watt; M. V. McDonald, eds, The History of al-Tabari [Ta’rikh al-rusul wa’l-muluk], vol. VII, SUNY Press, p. 97, ISBN 0-88706-344-6, 1987, https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up 
أبو جعفر الطبري, تاريخ الرسل والملوك, vol. 2, al-Maktabah al-Shamilah, p. 491, https://app.turath.io/book/9783 
See Also Ishaq 368
The Killing of Ka'b b. al-Ashraf:

After the Quraysh defeat at Badr the apostle had sent Zayd b. Haritha to the lower quarter and 'Abdullah b. Rawaha to the upper quarter to tell the Muslims of Medina of God's victory and of the polytheists who had been killed. 'Abdullah b. al-Mughith b. Abu Burda al-Zafari and 'Abdullah b. Abu Bakr b. Muhammad b. 'Amr b. Hazm and 'Asim b. 'Umar b. Qatada and Salih; b. Abu Umama b. Sahl each gave me a part of the following story: Kab b. aI-Ashraf who was one of the Tayyi' of the subsection B. Nabhan whose mother was from the B. al-Nadir, when he heard the news said, 'Is this true? Did Muhammad actually kill these whom these two men mention? (i.e. Zayd and 'Abdullah b. Rawaha). These are the nobles of the Arabs and kingly men; by God, if Muhammad has slain these people 'twere better to be dead than alive.'
When the enemy of God became certain that the news was true he left the town and went to Mecca to stay with al-Muttalib b. Abu Wada'a b. Dubayra al-Sahmi who was married to 'Atika d. Abu'l-'Is b. Umayya b. 'Abdu Shams b. 'Abdu 'Manaf. She took him in and entertained him hospitably. He began to inveigh against the apostle and to recite verses in which he be wailed the Quraysh who were thrown into the pit after having been slain at Badr. He said: [poetry]
Then he composed amatory verses of an insulting nature about the Muslim women. The apostle said-according to what 'Abdullah b. al-Mughith b. Abu Burda told me--'Who will rid me of Ibnu'I-Ashraf?' Muhammad b. Maslama, brother of the B. 'Abdu'l-Ashhal, said, 'I will deal with him for you, O apostle of God, I will kill him.' He said, 'Do so if you can: So Muhammad b. Maslama returned and waited for three days without food or drink, apart from what was absolutely necessary. When the apostle was told of this he summoned him and asked him why he had given up eating and drinking. He replied that he had given him an undertaking and he did not know whether he could fulfil it. The apostle said, 'All that is incumbent upon you is that you should try: He said, 'O apostle of God, we shall have to tell lies.' He answered, 'Say what you like, for you are free in the matter.' Thereupon he and Silkan b. Salama b. Waqsh who was Abu Na'ila one of the B. 'Abdu'l-Ashhal, foster-brother of Ka'b, and 'Abbad b. Bishr b. Waqsh, and al-Harith b. Aus b. Mu'adh of the B. 'Abdu'l-Ashhal and Abu 'Abs b. Jabr of the B. Haritha conspired together and sent Silkan to the enemy of God, Ka'b b. Ashraf, before they came to him. He talked to him some time and they recited poetry one to the other, for Silkan was fond of poetry. Then he said, 'O Ibn Ashraf, I have come to you about a matter which I want to tell you of and wish you to keep secret.' 'Very well,' he replied. He went on, 'The coming of this man is a great trial to us. It has provoked the hostility of the Arabs, and they are all in league against us. The roads have become impassable so that our families are in want and privation, and we and our families are in great distress.' Ka'b answered, 'By God, I kept telling you, O Ibn Salama, that the things I warned you of would happen.' Silkan said to him, 'I want you to sell us food and we will give you a pledge of security and you deal generously in the matter.' He replied, 'Will you give me your sons as a pledge?' He said, 'You want to insult us. I have friends who share my opinion and I want to bring them to you so that you may sell to them and act generously, and we will give you enough weapons for a good pledge.' Silkan's object was that he should not take alarm at the sight of weapons when they brought them. Ka'b answered, 'Weapons are a good pledge.' Thereupon Silkan returned to his companions, told them what had happened, and ordered them to take their arms. Then they went away and assembled with him and met the apostle.

Thaur b. Zayd from 'Ikrima from Ibn 'Abbas told me the apostle walked with them as far as Baqi'u'I-Gharqad. Then he sent them off, saying, 'Go in God's name; a God help them.' So saying, he returned to his house. Now it was a moonlight night and they journeyed on until they came to his castle, and Abu Na'ila called out to him. He had only recently married, and he jumped up in the bedsheet, and his wife took hold of the end of it and said, 'You are at war, and those who are at war do not go out at this hour.' He replied, 'It is Abu Na'ila. Had he found me sleeping he would not have woken me.' She answered, 'By God, I can feel evil in his voice.' Ka'b answered 'Even if the call were for a stab a brave man must answer it.' So he went down and talked to them for some time, while they conversed with him. Then Abu Na'ila said, 'Would you like to walk with us to Shi'b al-'Ajuz, so that we can talk for the rest of the night?' 'If you like,' he answered, so they went off walking together; and after a time Abu Na'ila ran his hand through his hair. Then he smelt his hand, and said, 'I have never smelt a scent finer than this.' They walked on farther and he did the same so that Ka'b suspected no evil. Then after a space he did it for the third time, and cried, 'Smite the enemy of God!' So they smote him, and their swords clashed over him with no effect. Muhammad b. Maslama said, 'I remembered my dagger when I saw that our swords were useless, and I seized it. Meanwhile the enemy of God had made such a noise that every fort around us \vas showing a light. I thrust it into the lower part of his body, then I bore down upon it until I reached his genitals, and the enemy of God fell to the ground. Al-Harith had been hurt, being ,wounded either in his head or in his foot, one of our words having struck him. We went away, passing by the B. Umayya b. Zayd and then the B. Qurayza and then Bu'ath until we went up the Harra of aI-'Urayd.' Our friend al-Harith had lagged behind, weakened by loss of blood so we waited for him for some time until he came up, following our tracks'. We carried him and brought him to the apostle at the end of the night. We saluted him as he stood praying, and he came out to us, and we told him that we had killed God's enemy. He spat upon our comrade's wounds and both he and we returned to our families. Our attack upon God's enemy cast terror among the Jews, and there was no Jew in Medina who did not fear for his life.'
Ibn Ishaq (d. 768); Ibn Hisham (d. 833), A. Guillaume, ed, The Life of Muhammad [Sirat Rasul Allah], Oxford UP, pp. 364-368, ISBN 0-19-636033-1, 1955, https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up 
ابن إسحاق; ابن هشام, سيرة ابن هشام ت السقا, vol. 2, al-Maktabah al-Shamilah, pp. 51-56, https://app.turath.io/book/23833 
The cause of slaying him (Ka'b bin Ashraf) was that he was a poet and used to satirize the Prophet, may Allah bless him, and his Companions, and used to instigate (polytheists) against them, and offended (يوذى) them....Then they cut his head and took it with them. When they reached Baqi' al-Gharqad, they said takbir (Allah is Great). The Apostle of Allah, may Allah bless him, passed the night, offering prayers. When he heard their takbir (Allah is Great) he also recited takbir (Allah is Great). He knew that

they had killed him. When they reached the Apostle of Allah, may Allah bless him ; he said : (Your) faces be lucky. They said : Yours too ! O Apostle of Allah. They cast his head before him. He (the Prophet) praised Allah on his being slain.


Ibn Sa'd, Vol. 2, P. 35-37

Attempted Assassination of Abu Sufyan

Abu Sufyan was the commander of the Meccan forces.

The Mission of 'Amr b. Umayyah against Abu Sufyan:

The story of 'Amr b. Umayyah al-Damn, when he was sent by the Messenger of God to kill Abu Sufyan b. Harb.
When the men whom the Prophet had sent to 'Adal and al-Qarah were killed at al-Raji' and the news reached the Messenger of God, he sent 'Amr b. Umayyah al-Damn and one of the Ansar to Mecca, ordering them to kill Abu Sufyan b. Harb.
According to Ibn Humayd--Salamah b. al-Fadl--Muhammad b. Ishaq--Ja'far b. al-Fadl b. al-Hasan b. 'Amr b. Umayyah al-Damri--his father--his great-grandfather, that is 'Amr b. Umayyah, whose account is as follows: After the death of Khubayb and his companions, the Messenger of God sent me together with one of the Ansar, saying, "Go to Abu Sufyan b. Harb and kill him." I and my companion set out. I had a camel and he had not, and he had a weakness in his foot, so I carried him on my camel until we reached the valley of Ya'jaj. Then we hobbled our camel in the bottom of a ravine and climbed up. I said to my companion, "Come with me to Abu Sufyan's house, as I am going to try to kill him. You keep watch, and if a patrol comes or something alarms you, get back to your camel, mount it, return to Medina, and go to the Messenger of God and tell him what has happened. You can leave me to my own devices, because I know the town well, am bold, and have strong legs."
When we entered Mecca I had with me the like of an eagle's secondary feather--meaning his dagger--which I had ready to kill anybody who laid hold of me. My companion said to me, "Shall we make a start by circumambulating the Ka'bah seven times and praying two rak'ahs?" I said to him, "I know the people of Mecca better than you do. When it gets dark, they sprinkle their courtyards with water and sit in them; and I am better known there than a piebald horse."
But he kept on pestering me until in the end we went to the Ka'bah, circumambulated it seven times, and prayed two rak'ahs. When we came out we went past a group of men sitting together, and one of them recognized me and shouted out at the top of his voice, "That is 'Amr b. Umayyah!" The Meccans rushed after us, saying "By God, 'Amr b. Umayyah has not come here for any good purpose! By the God by whom we swear, he has never come here except for some evil purpose!' ('Amr had been a cutthroat and a desperado before accepting Islam).
They set out in pursuit of my companion and myself, and I said to him, "Let us get out of here! This is just what I was afraid of! We will never reach Abu Sufyan now, so save your own skin." We left at full speed, took to the hills, and hid in a cave, where we spent the night. In this way we gave them the slip, and they had to return without us. As we went into the cave, I concealed the entrance with stones, saying to my companion, "Let us wait here until the hue and cry has died down; they are sure to hunt for us the rest of the night and all tomorrow until the evening." I was still in the cave when, by God, 'Uthman b. Malik b. 'Ubayd Allah al-Taymi came up riding proudly on his horse. He kept coming nearer and nearer, riding proudly on his horse, until he reached the entrance to our cave. I said to my companion, "This is Ibn Malik. By God, if he sees us, he will tell everyone in Mecca about us!" So I went out and stabbed him below the breast with my dagger. He gave a shout which all the Meccans heard, and they came up to him while I went back to my hiding place, went in and said to my companion, "Stay where you are!" The Meccans hastily followed the shout, and found him on the point of death. They asked him, who had wounded him. "'Amr b. Umayyah," he replied, and died. They could not find anything to show them where we were, and merely said, "By God, we knew that he came for no good purpose." The death of their companion impeded their search for us, for they carried him away. We remained in the cave for two days until the pursuit had died down and then went out to al-Tan'im, where Khubayb's cross was. My companion said to me, "Shall we take Khubayb down from his cross?" "Where is he?" I said. "You can see him over there," he said. "Very well," I said, "but leave it to me, and keep well away from me." The cross was watched over by a guard, so I said to the Ansari, "If you are afraid of anything, make your way to your camel, mount it, go to the Messenger of God, and tell him what has happened." I went quickly to Khubayb's cross, untied him, and carried him on my back, but I had gone no more than forty paces when they spotted me. At once I threw him down, and I will never forget the sound his body made when it fell. They ran after me, and I took the path to al-Safra' and managed to throw them off. They went back, while my companion made his way to his camel, mounted it, went to the Prophet and told him what had happened to us. I proceeded on foot until I was overlooking Ghalil Dajnan. There I went into a cave with my bow and arrows. While I was in it a tall one-eyed man from the Banu al-Dil b. Bakr came in driving some sheep. He said, "Who is there?" and I said, "One of the Banu Bakr." He said, "I am from the Banu Bakr, one of the Banu al-Dil." Then he lay down next to me, and raised his voice in song:

I will not be a Muslim as long as I live,
and will not believe in the faith of the Muslims.

I said, "You will soon see!" Before long the beduin went to sleep and started snoring, and I went to him and killed him in the most dreadful way that anybody has ever killed anybody. I leant over him, stuck the end of my bow into his good eye, and thrust it down until it came out of the back of his neck. After that I rushed out like a wild beast and took to the highway like an eagle, fleeing for my life. First, I came to such and such a village, then to Rakubah, and then to al-Naqi'. At this place there were two Meccans whom Quraysh had sent to spy out how things were with the Messenger of God. I recognized them and called on them to surrender. "Shall we surrender to you?" they said; so I shot an arrow at one of them and killed him, and then called on the other to surrender. He did so and I tied him up and took him to the Messenger of God.

According to Ibn Humayd--Salamah--Ibn Islhaq--Sulayman b. Wardan--his father--'Amr b. Umayyah: When I came to Medina, I went past some shaykhs of the Ansar. "By God," they said, "that is 'Amr b. Umayyah!" Some boys heard what they were saying and rushed to the Messenger of God to tell him. I had tied my prisoner's thumbs together with my bowstring, and the Messenger of God looked at him and laughed so that his back teeth could be seen. Then he questioned me and I told him what had happened. "Well done!" he said, and prayed for me to be blessed.
Al-Tabari, Vol. 7, p. 97al-Tabari (d. 923), W. Montgomery Watt; M. V. McDonald, eds, The History of al-Tabari [Ta’rikh al-rusul wa’l-muluk], vol. VII, SUNY Press, pp. 147-150, ISBN 0-88706-344-6, 1987, https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up 
أبو جعفر الطبري, تاريخ الرسل والملوك, vol. 2, al-Maktabah al-Shamilah, pp. 542-545, https://app.turath.io/book/9783 
The Account of the Greater Battle of Badr in the Letter of 'Urwah:

According to 'Ali b. Nasr b. 'Ali and 'Abd al-Warith b. 'Abd al-Samad b. 'Abd al-Warith--'Abd al-Samad b. 'Abd al-Warith--his father--Aban al-'Attar-Hisham b. 'Urwah: 'Urwah wrote to 'Abd al-Malik b. Marwan as follows:
You have written to me asking about Abu Sufyan and the circumstances of his expedition. Abu Sufyan b. Harb came' from Syria at the head of nearly seventy horsemen from all the clans of Quraysh. They had been trading in Syria and they all came together with their money and their merchandise. The Messenger of God and his companions were informed about them. This was after fighting had broken out between them and people had been killed, including Ibn al-Hadrami at Nakhlah, and some of Quraysh had been فaken captive, including one of the sons of al-Mughirah and their mawla, Ibn Kaysan. Those responsible were 'Abd Allah b. Jahsh and Waqid, the confederate of the Band 'Adi b. Ka'b, together with other companions of the Messenger of God whom he had sent out with 'Abd Allah b. Jahsh. This incident had provoked (a state of) war between the Messenger of God and Quraysh and was the beginning of the fighting in which they inflicted casualties upon one another; it took place before Abd Sufyan and his companions had set out for Syria.
Subsequently Abu Sufyan and the horsemen of Quraysh who were with him returned from Syria, following the coastal road. When the Messenger of God heard about them he called together his companions and told them of the wealth they had with them and the fewness of their numbers. The Muslims set out with no other object than Abu Sufyan and the horsemen with him. They did not think that these were anything but (easy) booty and did not suppose that there would be a great battle when they met them. It is concerning this that God revealed, "And ye longed that other than the armed one might be yours."

When Abd Sufyan heard that the companions of the Messenger of God were on their way to intercept him, he sent to Quraysh (saying), "Muhammad and his companions are going to intercept your caravan, so protect your merchandise." When Quraysh heard this, since all the clans of Ka'b b. Lu'ayy were represented in Abd Sufyan's caravan, the people of Mecca hastened towards it. The body of men was drawn from the clans comprised in the Banu Ka'b b. Lu'ayy but did not contain any of the clan of 'Amir, except for some of the subclan of Malik b. Hisl. Neither the Messenger of God nor his companions heard about this force from Mecca until the Prophet reached Badr, which was on the route of those horsemen of Quraysh who had taken the coastal road to Syria. Abu Sufyan then doubled back from Badr and kept to the coastal road, being afraid of an ambush at Badr.
Al-Tabari, Vol. 7, p. 97al-Tabari (d. 923), W. Montgomery Watt; M. V. McDonald, eds, The History of al-Tabari [Ta’rikh al-rusul wa’l-muluk], vol. VII, SUNY Press, pp. 28-30, ISBN 0-88706-344-6, 1987, https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up 
أبو جعفر الطبري, تاريخ الرسل والملوك, vol. 2, al-Maktabah al-Shamilah, pp. 421-422, https://app.turath.io/book/9783 
See Also Ishaq:289

Murder of `Asma' Bint Marwan

'Umayr b. 'Adiy's Journey to Kill 'Asma' d. Marwan

She was of B. Umayya b. Zayd. When Abu 'Afak had been killed she displayed disaffection. 'Abdullah b. al-Harith b. al-Fudayl from his father said that she was married to a man of B. Khatma called Yazid b. Zayd. Blaming Islam and its followers she said:

I despise B. Malik and al-Nabit
And 'Auf and B. al-Khazraj.
You obey a stranger who is none of yours,
One not of Murad or Madhhij.
Do you expect good from him after the killing of your chiefs
Like a hungry man waiting for a cook's broth?
Is there no man of pride who would attack him by surprise
And cut off the hopes of those who expect aught from him?

Hassan b. Thabit answered her:

Banu Wa'il and B. Waqif and Khatma
Are inferior to B. al-Khazraj.
When she called for folly woe to her in her weeping,
For death is coming.
She stirred up a man of glorious origin,
Noble in his going out and his coming in.
Before midnight he dyed her in her blood
And incurred no guilt thereby.

When the apostle heard what she had said he said, 'Who will rid me of Marwan's daughter?' 'Umayr b. 'Adiy al-Khatmi who was with him heard him, and that very night he went to her house and killed her. In the morning he came to the apostle and told him what he had done and he said, 'You have helped God and His apostle, a 'Umayr!' When he asked if he would have to bear any evil consequences the apostle said, 'Two goats won't butt their heads about her,' so 'Umayr went back to his people.

Now there was a great commotion among B. Khatma that day about the affair of Bint Marwan. She had five sons, and when 'Umayr went to them from the apostle he said, 'I have killed Bint Marwan, a sons of Khatma. Withstand me if you can; don't keep me waiting.' That was the first day that Islam became powerful among B. Khatma; before that those who were Muslims concealed the fact. The first of them to accept Islam was 'Umayr b. 'Adiy who was called 'the Reader', and 'Abdullah b. Aus and Khuzayma b. Thabit. The day after Bint Marwan was killed the men of B. Khatma became Muslims because they saw the power of Islam.
Ibn Ishaq (d. 768); Ibn Hisham (d. 833), A. Guillaume, ed, The Life of Muhammad [Sirat Rasul Allah], Oxford UP, pp. 675-676, ISBN 0-19-636033-1, 1955, https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up 
ابن إسحاق; ابن هشام, سيرة ابن هشام ت السقا, vol. 2, al-Maktabah al-Shamilah, pp. 636-638, https://app.turath.io/book/23833 
Sariyyah Of `Umayr Ibn `Adi
Then (occurred) the sariyyah of `Umayr ibn `Adi Ibn Kharashah al-Khatmi against `Asma' Bint Marwan, of Banu Umayyah Ibn Zayd, when five nights had remained from the month of Ramadan, in the beginning of the nineteenth month from the hijrah of the apostle of Allah. `Asma' was the wife of Yazid Ibn Zayd Ibn Hisn al-Khatmi. She used to revile Islam, offend the prophet and instigate the (people) against him. She composed verses. Umayr Ibn Adi came to her in the night and entered her house. Her children were sleeping around her. There was one whom she was suckling. He searched her with his hand because he was blind, and separated the child from her. He thrust his sword in her chest till it pierced up to her back. Then he offered the morning prayers with the prophet at al-Medina. The apostle of Allah said to him: "Have you slain the daughter of Marwan?" He said: "Yes. Is there something more for me to do?" He [Muhammad] said: "No. Two goats will butt together about her. This was the word that was first heard from the apostle of Allah. The apostle of Allah called him `Umayr, "basir" (the seeing).
Ibn Sa`d, Vol. 2, p. 31

The Killing of the King of Dumah's Brother

When the Messenger of God reached Tabuk, Yuhannah b. Ru'bah, governor of Aylah, came to him, made a treaty with him, and offered him the poll tax [jizyah]. The people of jarba' and Adhruh also offered him the poll tax, and the Messenger of God wrote a document for each of them which is still in their possession.
Then the Messenger of God summoned Khalid b. al-Walid and sent him to Ukaydir at Dumah. This was Ukaydir b. 'Abd al-Malik, a man from Kindah who was a king of Dumah and a Christian. The Messenger of God told Khalid that he would find him hunting wild cows. Khalid b. al-Walid rode out until he came within sight of his fort. It was a moonlit summer night and Ukaydir was on the roof terrace with his wife. The wild cows had been scratching the palace gate with their horns all night. His wife asked him if he had ever seen anything like that, and he said, "No indeed." Then she said, "Who would allow this?" He responded, "No one." He then came down and called for his horse, which was saddled. A group of men from his family , among them his brother Hassan, took their hunting spears, mounted [their horses], and rode off. On their way they encountered the Messenger of God's cavalry, and [Ukaydir] was seized and his brother Hassan was killed. Hassan was wearing a silk brocade gown woven with gold in the form of date-palm leaves. Khalid stripped him of it and sent it to the Messenger of God before his arrival.
al-Tabari (d. 923), Ismail K. Poonawala, ed, The History of al-Tabari [Ta’rikh al-rusul wa’l-muluk], vol. IX, SUNY Press, pp. 58-59, ISBN 0-88706-691-7, 1990, https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up 
أبو جعفر الطبري, تاريخ الرسل والملوك, vol. 3, al-Maktabah al-Shamilah, pp. 108-109, https://app.turath.io/book/9783 

Assassination of Amr b. Jihash

One of Yamin's family told me that the apostle said to Yamin, 'Have you seen the way your cousin has treated me and what he proposed to do?' Thereupon Yamin gave a man money to kill 'Amr b. Jihash and he did kill him, or so they allege.
Ibn Ishaq (d. 768); Ibn Hisham (d. 833), A. Guillaume, ed, The Life of Muhammad [Sirat Rasul Allah], Oxford UP, p. 438, ISBN 0-19-636033-1, 1955, https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up 
ابن إسحاق; ابن هشام, سيرة ابن هشام ت السقا, vol. 2, al-Maktabah al-Shamilah, p. 192, https://app.turath.io/book/23833 

Assassination of Khalid b. Sufyan

Narrated 'Abd Allah b. Unais: The Messenger of Allah (ﷺ) sent me to Khalid b. Sufyan al-Hudhail. This was towards 'Uranah and 'Arafat. He (the Prophet) said: Go and kill him. I saw him when the time of the afternoon prayer had come. I said: I am afraid if a fight takes place between me and him (Khalid b. Sufyan), that might delay the prayer. I proceeded walking towards him while I was praying by making a sign. When I reached near him, he said to me: Who are you ? I replied: A man from the Arabs; it came to me that you were gathering (any army) for this man (i.e. Prophet). Hence I came to you in connection with this matter. He said: I am (engaged) in this (work). I then walked along with him for a while ; when it became convenient for me, I dominated him with my sword until he became cold (dead).
Abu Dawud 1249 (removed from the USC-MSA edition)
Ibn Humayd--Salamah--Muhammad b. Ishaq--Muhammad b. Ja`far b. al-Zubayr--`Abdallah b. Unays: The Messenger of God called me and said, "It has reached me that Khalid b. Sufyan b. Nubayb al-Hudhali is gathering a force to attack me. He is either in Nakhlah or `Uranah, so go to him and kill him." I replied, "O Messenger of God, describe him to me so that I might know him." He said, "When you see him he will remind you of Satan. [A sure] sign between you and him is that when you see him you will feel a shudder." I went out, girding on my sword, until I came to him while he was in howdah with the women, seeking a halting place for them at the time for afternoon prayer. When I saw him I found him to be as the Messenger of God had described. I advanced toward him, but fearing that there might be acrimony between me and him which would distract me from the prayer, I prayed, making gestures with my head as I walked toward him. When I got to him he asked who I was, and I replied, "An Arab who has come to you because he has heard about you and your gathering [a force] against this fellow [i.e., Muhammad]." He said, "Yes, I am doing that." I walked a short distance with him and when it was feasible for me I struck him with my sword and killed him. Then I departed, leaving his women to throw themselves at him. When I came to the Messenger of God and greeted him, he looked at me and asked, "Is the objective accomplished?" I replied, "I have killed him." "You have said the truth," he replied. Then he stood up and went"' into his house and gave me a stick, saying, "Keep this stick with you O `Abdallah b. Unays." When I went out with it the people asked me what that stick was. I told them that the Messenger of God had given it to me and asked me to keep it with me. They told me to go back to him and ask him the reason for that. So I went back to him and said, "O Messenger of God, why did you give me this stick?" He replied, "[As a] sign between me and you on the day of resurrection. There will be a few men at that time who will carry sticks tied to their waists (al-mutakhassirun)." `Abdallah, therefore, fastened the stick to his sword, where it remained with him until his death, when he ordered that it should be fastened to his body with the shroud and buried with him.
al-Tabari (d. 923), Ismail K. Poonawala, ed, The History of al-Tabari [Ta’rikh al-rusul wa’l-muluk], vol. IX, SUNY Press, pp. 121-122, ISBN 0-88706-691-7, 1990, https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up 
أبو جعفر الطبري, تاريخ الرسل والملوك, vol. 3, al-Maktabah al-Shamilah, pp. 156-157, https://app.turath.io/book/9783 

The Killing of Khubaib

Narrated Abu Huraira: Allah's Apostle sent a Sariya of ten men as spies under the leadership of 'Asim bin Thabit al-Ansari, the grandfather of 'Asim bin Umar Al-Khattab. They proceeded till they reached Hadaa, a place between 'Usfan, and Mecca, and their news reached a branch of the tribe of Hudhail called Bani Lihyan. About two-hundred men, who were all archers, hurried to follow their tracks till they found the place where they had eaten dates they had brought with them from Medina. They said, "These are the dates of Yathrib (i.e. Medina), "and continued following their tracks When 'Asim and his companions saw their pursuers, they went up a high place and the infidels circled them. The infidels said to them, "Come down and surrender, and we promise and guarantee you that we will not kill any one of you" 'Asim bin Thabit; the leader of the Sariya said, "By Allah! I will not come down to be under the protection of infidels. O Allah! Convey our news to Your Prophet. Then the infidels threw arrows at them till they martyred 'Asim along with six other men, and three men came down accepting their promise and convention, and they were Khubaib-al-Ansari and Ibn Dathina and another man So, when the infidels captured them, they undid the strings of their bows and tied them. Then the third (of the captives) said, "This is the first betrayal. By Allah! I will not go with you. No doubt these, namely the martyred, have set a good example to us." So, they dragged him and tried to compel him to accompany them, but as he refused, they killed him. They took Khubaid and Ibn Dathina with them and sold them (as slaves) in Mecca (and all that took place) after the battle of Badr. Khubaib was bought by the sons of Al-Harith bin 'Amir bin Naufal bin 'Abd Manaf. It was Khubaib who had killed Al-Harith bin 'Amir on the day (of the battle of) Badr. So, Khubaib remained a prisoner with those people.
Narrated Az-Zuhri: 'Ubaidullah bin 'Iyyad said that the daughter of Al-Harith had told him, "When those people gathered (to kill Khubaib) he borrowed a razor from me to shave his pubes and I gave it to him. Then he took a son of mine while I was unaware when he came upon him. I saw him placing my son on his thigh and the razor was in his hand. I got scared so much that Khubaib noticed the agitation on my face and said, 'Are you afraid that I will kill him? No, I will never do so.' By Allah, I never saw a prisoner better than Khubaib. By Allah, one day I saw him eating of a bunch of grapes in his hand while he was chained in irons, and there was no fruit at that time in Mecca." The daughter of Al-Harith used to say, "It was a boon Allah bestowed upon Khubaib." When they took him out of the Sanctuary (of Mecca) to kill him outside its boundaries, Khubaib requested them to let him offer two Rakat (prayer). They allowed him and he offered Two Rakat and then said, "Hadn't I been afraid that you would think that I was afraid (of being killed), I would have prolonged the prayer. O Allah, kill them all with no exception." (He then recited the poetic verse):-- "I being martyred as a Muslim, Do not mind how I am killed in Allah's Cause, For my killing is for Allah's Sake, And if Allah wishes, He will bless the amputated parts of a torn body" Then the son of Al Harith killed him. So, it was Khubaib who set the tradition for any Muslim sentenced to death in captivity, to offer a two-Rak'at prayer (before being killed). Allah fulfilled the invocation of Asim bin Thabit on that very day on which he was martyred. The Prophet informed his companions of their news and what had happened to them. Later on when some infidels from Quraish were informed that Asim had been killed, they sent some people to fetch a part of his body (i.e. his head) by which he would be recognized. (That was because) 'Asim had killed one of their chiefs on the day (of the battle) of Badr. So, a swarm of wasps, resembling a shady cloud, were sent to hover over Asim and protect him from their messenger and thus they could not cut off anything from his flesh.

The Torture and Murder of Kinanah b. al-Rabi b. al-Huqyaq

According to Ibn Isliaq: Kinanah b. al-Rabi` b. Abi al-Huqayq, who had the treasure of the Band al-Nadir, was brought to the Messenger of God, who questioned him; but he denied knowing where it was. Then the Messenger of God was brought a Jew who said to him, "I have seen Kinanah walk around this ruin every morning." The Messenger of God said to Kinanah: "What do you say? If we find it in your possession, I will kill you." "All right," he answered. The Messenger of God commanded that the ruin should be dug up, and some of the treasure was extracted from it. Then he asked him for the rest of it. Kinanah refused to surrender it; so the Messenger of God gave orders concerning him to al-Zubayr b. al-'Awwam, saying, "Torture him until you root out what he has." Al-Zubayr kept twirling his firestick in his breast until Kinanah almost expired; then the Messenger of God gave him to Muhammad b. Maslamah, who beheaded him to avenge his brother Mahmud b. Maslamah.
al-Tabari (d. 923), Michael Fishbein, ed, The History of al-Tabari [Ta’rikh al-rusul wa’l-muluk], vol. VIII, SUNY Press, pp. 122-123, ISBN 0-7914-3149-5, 1997, https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up 
أبو جعفر الطبري, تاريخ الرسل والملوك, vol. 3, al-Maktabah al-Shamilah, p. 14, https://app.turath.io/book/9783 
The Rest of the Affair of Khaybar:
Kinana b. al-Rabi', who had the custody of the treasure of B. al-Nadir, was brought to the apostle who asked him about it. He denied that he knew where it was. A Jew came (T. was brought) to the apostle and said that he T. 158. had seen Kinana going round a certain ruin every morning early. When the apostle said to Kinana, 'Do you know that if we find you have it I shall kill you?' he said Yes. The apostle gave orders that the ruin was to be excavated and some of the treasure was found. When he asked him about the rest he refused to produce it, so the apostle gave orders to al-Zubayr b. al-'Awwam, 'Torture him until you extract what he has,' so he kindled a fire with flint and steel on his chest until he was nearly dead. Then the apostle delivered him to Muhammad b. Maslama and he struck off his head, in revenge for his brother Mahmud.
Ibn Ishaq (d. 768); Ibn Hisham (d. 833), A. Guillaume, ed, The Life of Muhammad [Sirat Rasul Allah], Oxford UP, p. 515, ISBN 0-19-636033-1, 1955, https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up 
ابن إسحاق; ابن هشام, سيرة ابن هشام ت السقا, vol. 2, al-Maktabah al-Shamilah, p. 336-337, https://app.turath.io/book/23833 

The Murder of Al-Nadr Bin Al-Harith

If it was money he wanted, they would make him the richest of them all; if it was honour, he should be their prince; if it was sovereignty, they would make him king; if it was a spirit which had got possession of him (they used to call the familiar spirit of the jinn ra'iy), then they would exhaust their means in finding medicine to cure him. The apostle replied that he had no such intention. He sought not money, nor honour, nor sovereignty, but God had sent him as an apostle, and revealed a book to him, and commanded him to become an announcer and a warner. He had brought them the messages of his Lord, and given them good advice. If they took it then they would have a portion in this world and the next; if they rejected it, he could only patiently await the issue until God decided between them, or words to that effect. 'Well, Muhammad,' they said, 'if you won't accept any of our propositions, you know that no people are more short of land and water, and live a harder life than we, so ask your Lord, who has sent you, to remove for us these mountains which shut us in, and to straighten out our country for us, and to open up in it rivers like those of Syria and Iraq, and to resurrect for us our forefathers, and let there be among those that are resurrected for us Qusayy b. Kilab, for he was a true shaikh, so that we may ask them whether what you say is true or false. If they say you are speaking the truth, and you do what we have asked you, we will believe in you, and we shall know what your position with God is, and that He has actually sent you as an apostle as you say.' He replied that he had not been sent to them with such an object. He had conveyed to them God's message, and they could either accept it with advantage, or reject it and await God's judgement. They said that if he would not do that for them, let him do something for himself. Ask God to send an angel with him to confirm what he said and to contradict them; to make him gardens and castles, and treasures of gold and silver to satisfy his obvious wants. He stood in the streets as they did, and he sought a livelihood as they did. If he could do this, they would recognize his merit and position with God, if he were an apostle as he claimed to be. He replied that he would not do it, and would not ask for such things, for he was not sent to do so, and he repeated what he had said before. They said, 'Then let the heavens be dropped on us in pieces,' as you assert that your Lord could do if He wished, for we will not believe you unless you do so.' The apostle replied that this was a matter for God; if He wanted to do it with them, He would do it. They said, 'Did not your Lord know that we would sit with you, and ask you these questions, so that He might come to you and instruct you how to answer us, and tell you what He wall going to do with us, if we did not receive your message? Information has reached us that you are taught by this fellow in al-Yamama, called al-Rahman, and by God we will never believe in the Rahman. Our conscience is clear. By God, we will not leave you and our treatment of you, until either we destroy you or you destroy us.' Some said, 'We worship the angels, who are the daughters of Allah.' Others said, 'We will not believe in you until you come to us with God and the angels as a surety."
When they said this the apostle got up and left them.
Ibn Ishaq (d. 768); Ibn Hisham (d. 833), A. Guillaume, ed, The Life of Muhammad [Sirat Rasul Allah], Oxford UP, pp. 133-134, ISBN 0-19-636033-1, 1955, https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up 
ابن إسحاق; ابن هشام, سيرة ابن هشام ت السقا, vol. 1, al-Maktabah al-Shamilah, pp. 295-296, https://app.turath.io/book/23833 
When Abu Jahl said that to them, aI-Nadir b. al-Harith b. Kalada b. 'Alqama b. Abdu Manaf b. Abdu'I-Dar b. Qusayy got up and said: 'O Quraysh, a situation has arisen which you cannot deal with. Muhammad was a young man most liked among you, most truthful in speech, and most trustworthy, until, when you saw grey hairs on his temple, and he brought you his message, you said he was a sorcerer, but he is not, for we have seen such people and their spitting and their knots; you said, a diviner, but we have seen such people and their behaviour, and we have heard their rhymes; and you said a poet, but he is not a poet, for we have heard all kinds of poetry; you said he was possessed, but he is not, for we have seen the possessed, and he shows no signs of their gasping and whispering and delirium. Ye men of Quraysh, look to your affairs, for by God, a serious thing has befallen you.' Now al-Nadr b. al-Harith was one of the satans of Quraysh; he used to insult the apostle and show him enmity. He had been to al-Hira and learnt there the tales of the kings of Persia, the tales of Rustum and Isbandiyar. When the apostle had held a meeting in which he reminded them of God, and warned his people of what had happened to bygone generations as a result of God's vengeance, al-Nadr got up when he sat down, and said, 'I can tell a better story than he, come to me.' Then he began to tell them about the kings of Persia, Rustum and Isbandiyar, and then he would say, 'In what respect is Muhammad a better story-teller than?.

Ibn 'Abbas, according to my information, used to say eight verses of the Quran came down in reference to him, 'When our verses are read to him, he says fairy tales of the ancients'; and all those passages in-the Quran in which 'fairy tales' are mentioned.
When Al-Nadr said that to them, they sent him and 'Uqba b. Abu Mu'ayt to the Jewish rabbis in Medina and said to them, 'Ask them about Muhammad; describe him to them and tell them what he says, for they are the first people of the scriptures and have knowledge which we do not possess about the prophets.' They carried out their instructions, and said to the rabbis, 'You are the people of the Taurat,' and we have come to you so that you can tell us how to deal with this tribesman of ours.' The rabbis said, 'Ask him about three things of which we will instruct you; if he gives you the right answer then he is an authentic prophet, but if he does not, then the man is a rogue, so form your own opinion about him. Ask him what happened to the young men who disappeared in ancient days, for they have a marvellous story. Ask him about the mighty traveller who reached the confines of both East and West. Ask him what the spirit is. If he can give you the answer, then follow him, for he is a prophet. If he cannot, then he is a forger and treat him as you will.' The two men returned to Quraysh at Mecca' and told them that they had. a decisive way of dealing with Muhammad, and they told them about the three questions.

They came to the apostle and called upon him to answer these questions. He said to/them, II will give you your answer tomorrow,' but he did not say, 'if God will.' So they went away; and the apostle, so they say, waited for fifteen days without a revelation from God on the matter, nor did Gabriel come to him, so that the people of Mecca began to spread evil reports, saying, 'Muhammad promised us an answer on the morrow, and today is the fifteenth day we have remained without an answer.' This delay caused the apostle great sorrow, until Gabriel brought him the Chapter of The Cave, in which he reproaches him for his sadness, and told him the answers of their questions, the youths, the mighty traveller, and the spirit.
Ibn Ishaq (d. 768); Ibn Hisham (d. 833), A. Guillaume, ed, The Life of Muhammad [Sirat Rasul Allah], Oxford UP, pp. 135-137, ISBN 0-19-636033-1, 1955, https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up 
ابن إسحاق; ابن هشام, سيرة ابن هشام ت السقا, vol. 1, al-Maktabah al-Shamilah, pp. 300-302, https://app.turath.io/book/23833 
Al-Nadr b. al-Harith b. 'Alqama b. Kalada b. 'Abdu Manaf whenever the apostle sat in an assembly and invited people to God, and recited the Quran and warned the Quraysh of what had happened to former peoples, followed him when he got up and spoke to them about Rustum the Hero and Isfandiyar and the kings of Persia, saying, 'By God, Muhammad cannot tell; better story than I and his talk is only of old fables which he has copied as I have.' So God revealed concerning him, 'And they say, Stories of the ancients which he has copied down, and they are read to him morning and night. Say, He who knows the secrets of heaven and earth has sent it down. Verily, He is merciful, forgiving.'

And there came down concerning him, 'When Our verses are read to him he says, fables of the ancients'.

And again, 'Woe to every sinful liar who hears God's verses read before him. Then he continues in pride as though he had not heard them, as though in his ears was deafness. Tell him about a painful punishment'.
Ibn Ishaq (d. 768); Ibn Hisham (d. 833), A. Guillaume, ed, The Life of Muhammad [Sirat Rasul Allah], Oxford UP, p. 162-163, ISBN 0-19-636033-1, 1955, https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up 
ابن إسحاق; ابن هشام, سيرة ابن هشام ت السقا, vol. 1, al-Maktabah al-Shamilah, p. 358, https://app.turath.io/book/23833 
Then the apostle went forward until when he came out of the pass of al-Safra' he halted on the sandhill between the pass and al-Naziya called Sayar at a tree there and divided the booty which God had granted to the Muslims equally.' Then he marched until he reached Rauha' when the Muslims met him congratulating him and the Muslims on the victory God had given him. Salama b. Salama-so 'Asim b. 'Umar b. Qatada and Yazid b. Ruman told me-said, 'What are you congratulating us about? By God, we only met some bald old women like the sacrificial camels who are hobbled, and we slaughtered them!' The apostle smiled and said, 'But, nephew, those were the chiefs'. When the apostle was in al-Safra', al-Nadr was killed by 'Ali, as a learned Meccan told me. When he was in 'Irqu'l-Zabya 'Uqba was killed. He had been captured by 'Abdullah b. Salima, one of the B. al-'Ajlan.

When the apostle ordered him to be killed 'Uqba said, 'But who will look after my children, O Muhammad?' 'Hell', he said, and 'Asim b. Thabit b. Abu'I-Aqlah al-Ansari killed him according to what Abu 'Ubayda b. Muhammad b. 'Ammar b. Yasir told me.
Abu Hind, freedman of Farwa b. 'Amr al-Bayadi, met the apostle there With a jar full of butter and dates (383). He had stayed behind from Badr but was present at all the other battles and afterwards became the apostle's cupper, The apostle said, 'Abu Hind is one of the Ansar; intermarry with him, and they did so.

The apostle arrived in Medina a day before the prisoners.
Ibn Ishaq (d. 768); Ibn Hisham (d. 833), A. Guillaume, ed, The Life of Muhammad [Sirat Rasul Allah], Oxford UP, pp. 308-309, ISBN 0-19-636033-1, 1955, https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up 
ابن إسحاق; ابن هشام, سيرة ابن هشام ت السقا, vol. 1, al-Maktabah al-Shamilah, p. 643-644, https://app.turath.io/book/23833 
Then Quraysh sent to redeem their prisoners
Ibn Ishaq (d. 768); Ibn Hisham (d. 833), A. Guillaume, ed, The Life of Muhammad [Sirat Rasul Allah], Oxford UP, p. 312, ISBN 0-19-636033-1, 1955, https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up 
ابن إسحاق; ابن هشام, سيرة ابن هشام ت السقا, vol. 1, al-Maktabah al-Shamilah, p. 649, https://app.turath.io/book/23833 
Qutayla d. al-Harith, sister of al-Nadr b. al-Harith, weeping him said:
O Rider, I think you will reach Uthayl
At dawn of the fifth night if you are lucky.
Greet a dead man there for me.
Swift camels always carry news from me to :thee.
(Tell of) flowing tears running profusely or ending in a sob.
Can al-Nadir hear me when I call him,
How can a dead man hear who cannot speak?
O Muhammad, finest child of noble mother,
Whose sire a noble sire was,
'Twould not have harmed you had you spared him.
(A warrior oft spares though full of rage and anger.)
Or you could have taken a ransom,
The dearest price that could be paid.
Al-Nadr was the nearest relative you captured
With the best claim to be released.
The swords of his father's sons came down on him.
Good God, what bonds of kinship there were shattered!
Exhausted he was led to a cold-blooded death,
A prisoner in bonds, walking like a hobbled beast.
The apostle left Badr at the end of the month of Ramadan or in Shawwal.
Ibn Ishaq (d. 768); Ibn Hisham (d. 833), A. Guillaume, ed, The Life of Muhammad [Sirat Rasul Allah], Oxford UP, p. 360, ISBN 0-19-636033-1, 1955, https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up 
ابن إسحاق; ابن هشام, سيرة ابن هشام ت السقا, vol. 2, al-Maktabah al-Shamilah, pp. 42-43, https://app.turath.io/book/23833 
Mus'ab replied, 'You used to speak all kinds of calumnies against the Book of God and His Prophet; you also used the persecute and harm his companions.' Al Nadr said, 'Had Quraysh taken you captive, I would have never allowed them to kill you as long as I was alive'; to which Mus'ab replied, 'By God I do not believe you; I am not like you; Islam has severed my relations with you.' Al Nadr was the captive of al Miqdad who expected to receive a great ransom from the captive's family...At this the Prophet--may God's blessing be upon him---said: 'Strike his neck. O God, give al Miqdad plenty of Your bounty instead.' Ali ibn Abu Talib executed the Prophet's order with the sword. As the party arrived at Irq al Zubyah, the Prophet ordered the execution of Uqbah ibn Abu Mu'ayt. When Uqbah pleaded, 'Who will take care of my children, O Mohammed?' Mohammed answered, 'The fire.'
The Life of Muhammad, Muhammad H. Haykal, pp. 233-234

The Death of Ibn Sunayna

Narrated Muhayyisah: The Apostle of Allah (peace be upon him) said: If you gain a victory over the men of Jews, kill them. So Muhayyisah jumped over Shubaybah, a man of the Jewish merchants. He had close relations with them. He then killed him. At that time Huwayyisah (brother of Muhayyisah) had not embraced Islam. He was older than Muhayyisah. When he killed him, Huwayyisah beat him and said: O enemy of Allah, I swear by Allah, you have a good deal of fat in your belly from his property.
The Affair of Muhayyisa and Huwayyisa:

The apostle said, 'Kill any Jew that falls into your power.' Thereupon Muhayyisa b. Mas'ud leapt upon Ibn Sunayna, a Jewish merchant with women they had social and business relations, and killed him. Huwayyisa killed him Huwayyyisa began to beat him, saying, 'You enemy of God, did you kill him when much of the fat on your belly comes form his wealth?' Muhayyisa answered, 'Had the one who ordered me to kill him ordered me to kill you I would have cut your head off.' He said that this was the beginning of Huwayyisa's acceptance of Islam. The other replied, 'By God, if Muhammad had ordered you to kill me would you have killed me?' He said, 'Yes, by God, had he ordered me to cut off your head I would have done so.' He exclaimed, 'By God, a religion which can bring you to this is marvellous!' and he became a Muslim.
I was told this story by a client of B. Haritha from the daughter of Muhayyisa from Muhayyisa himself.
Muhayyisa composed the following lines on the subject:

My mother's son blames me because if I were ordered to kill him
I would smite his nape with a sharp sword,
A blade white as salt from polishing.
My downward stroke never misses its mark.
It would not please me to kill you voluntarily
Though we owned all Arabia from north to south.
Ibn Ishaq (d. 768); Ibn Hisham (d. 833), A. Guillaume, ed, The Life of Muhammad [Sirat Rasul Allah], Oxford UP, p. 369, ISBN 0-19-636033-1, 1955, https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up 
ابن إسحاق; ابن هشام, سيرة ابن هشام ت السقا, vol. 2, al-Maktabah al-Shamilah, p. 58-59, https://app.turath.io/book/23833 

The Killing of Umaiya bin Khalaf Abi Safwan

Narrated 'Abdullah bin Mas'ud: Sa'd bin Mu'adh came to Mecca with the intention of performing 'Umra, and stayed at the house of Umaiya bin Khalaf Abi Safwan, for Umaiya himself used to stay at Sa'd's house when he passed by Medina on his way to Sham. Umaiya said to Sad, "Will you wait till midday when the people are (at their homes), then you may go and perform the Tawaf round the Ka'ba?" So, while Sad was going around the Ka'ba, Abu Jahl came and asked, "Who is that who is performing Tawaf?" Sad replied, "I am Sad." Abu Jahl said, "Are you circumambulating the Ka'ba safely although you have given refuge to Muhammad and his companions?" Sad said, "Yes," and they started quarreling. Umaiya said to Sad, "Don't shout at Abi-l-Hakam (i.e. Abu Jahl), for he is chief of the valley (of Mecca)." Sad then said (to Abu Jahl). 'By Allah, if you prevent me from performing the Tawaf of the Ka'ba, I will spoil your trade with Sham." Umaiya kept on saying to Sad, "Don't raise your voice." and kept on taking hold of him. Sad became furious and said, (to Umaiya), "Be away from me, for I have heard Muhammad saying that he will kill you." Umaiiya said, "Will he kill me?" Sad said, "Yes,." Umaiya said, "By Allah! When Muhammad says a thing, he never tells a lie." Umaiya went to his wife and said to her, "Do you know what my brother from Yathrib (i.e. Medina) has said to me?" She said, "What has he said?" He said, "He claims that he has heard Muhammad claiming that he will kill me." She said, By Allah! Muhammad never tells a lie." So when the infidels started to proceed for Badr (Battle) and declared war (against the Muslims), his wife said to him, "Don't you remember what your brother from Yathrib told you?" Umaiya decided not to go but Abu Jahl said to him, "You are from the nobles of the valley of Mecca), so you should accompany us for a day or two." He went with them and thus Allah got him killed.

The Execution of `Uqba bin Abi Mu`ayt

When the apostle ordered him to be killed 'Uqba said, 'But who will look after my children, O Muhammad?' 'Hell', he said, and 'Asim b. Thabit b. Abu'I-Aqlah al-Ansari killed him according to what Abu 'Ubayda b. Muhammad b. 'Ammar b. Yasir told me.
Ibn Ishaq (d. 768); Ibn Hisham (d. 833), A. Guillaume, ed, The Life of Muhammad [Sirat Rasul Allah], Oxford UP, p. 308, ISBN 0-19-636033-1, 1955, https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up 
ابن إسحاق; ابن هشام, سيرة ابن هشام ت السقا, vol. 1, al-Maktabah al-Shamilah, p. 643, https://app.turath.io/book/23833 
See Also Al-Tabari, Vol. 9, p. 121
Nubayh b. Wahb brother of B. 'Abdu'l-Dar told me that the apostle divided the prisoners amongst his companions and said, 'Treat them well.' Now Abu 'Aziz b. 'Umayr b. Hashim, brother of Mus'ab b. 'Umayr by the same mother and father, was among the prisoners and he said, 'My brother Mus'ab passed by me as one of the Ansar was binding me and he said: "Bind him fast, for his mother is a wealthy woman; perhaps she will redeem him from you." I was with a number of the Ansar when they brought me from Badr, and when they ate their morning and evening meals they gave me the bread and ate the dates themselves in accordance with the orders that the apostle had given about us. If anyone had a morsel of bread he gave it to me. I felt ashamed and returned it to one of them but he returned it to me untouched'.
Ibn Ishaq (d. 768); Ibn Hisham (d. 833), A. Guillaume, ed, The Life of Muhammad [Sirat Rasul Allah], Oxford UP, p. 309, ISBN 0-19-636033-1, 1955, https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up 
ابن إسحاق; ابن هشام, سيرة ابن هشام ت السقا, vol. 1, al-Maktabah al-Shamilah, p. 645, https://app.turath.io/book/23833 

The Killing of Yusayr b. Rizam

It is reported about Yusayr b. Rizam, the Jew, that he was gathering Ghatafan in Khaybar to attack the Messenger of God, so the latter sent 'Abdallah b. Rawihah with a number of his companions, among whom were 'Abdallih b. Unays, an ally of the Band Salamah. When they came to him they spoke to him, made promises, treated him nicely, and said, "If you come to the Messenger of God he will give you an assignment and honor you." They continued [urging him] until he went with them, accompanied by a number of Jews. 'Abdallah b. Unays mounted him on his camel and rode behind him. When he was in al-Qargarah, about six miles from Khaybar, Yusayr b. Rizim regretted going to the Messenger of God. 'Abdallih b. Unays perceived his intention as he was getting ready to draw his sword, so he leapt at him and struck him with his sword, severing his leg. Yusayr hit him with a stick (with a crooked head) of shawاat wood which was in his hand, aiming at his head. God killed Yusayr, and each one of the Messenger of God's companions fell upon their Jewish traveling companions and killed them, except for one person who escaped on his mount. When 'Abdallah b. Unays came to the Messenger of God the Prophet spat on his head wound, and it did not' fester or hurt him.
al-Tabari (d. 923), Ismail K. Poonawala, ed, The History of al-Tabari [Ta’rikh al-rusul wa’l-muluk], vol. IX, SUNY Press, p. 120, ISBN 0-88706-691-7, 1990, https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up 
أبو جعفر الطبري, تاريخ الرسل والملوك, vol. 3, al-Maktabah al-Shamilah, p. 155, https://app.turath.io/book/9783 

The Torture and Murder of the Eight Men From 'Ukil

The punishment of those who wage war against Allah and His messenger and strive to make mischief in the land is only this, that they should be murdered or crucified or their hands and their feet should be cut off on opposite sides or they should be imprisoned; this shall be as a disgrace for them in this world, and in the hereafter they shall have a grievous chastisement,
Narrated Anas bin Malik: A group of eight men from the tribe of 'Ukil came to the Prophet and then they found the climate of Medina unsuitable for them. So, they said, "O Allah's Apostle! Provide us with some milk." Allah's Apostle said, "I recommend that you should join the herd of camels." So they went and drank the urine and the milk of the camels (as a medicine) till they became healthy and fat. Then they killed the shepherd and drove away the camels, and they became unbelievers after they were Muslims. When the Prophet was informed by a shouter for help, he sent some men in their pursuit, and before the sun rose high, they were brought, and he had their hands and feet cut off. Then he ordered for nails which were heated and passed over their eyes, and whey were left in the Harra (i.e. rocky land in Medina). They asked for water, and nobody provided them with water till they died (Abu Qilaba, a sub-narrator said, "They committed murder and theft and fought against Allah and His Apostle, and spread evil in the land.")
Narrated Abu Qilaba: Once 'Umar bin 'Abdul 'Aziz sat on his throne in the courtyard of his house so that the people might gather before him. Then he admitted them and (when they came in), he said, "What do you think of Al-Qasama?" They said, "We say that it is lawful to depend on Al-Qasama in Qisas, as the previous Muslim Caliphs carried out Qisas depending on it." Then he said to me, "O Abu Qilaba! What do you say about it?" He let me appear before the people and I said, "O Chief of the Believers! You have the chiefs of the army staff and the nobles of the Arabs. If fifty of them testified that a married man had committed illegal sexual intercourse in Damascus but they had not seen him (doing so), would you stone him?" He said, "No." I said, "If fifty of them testified that a man had committed theft in Hums, would you cut off his hand though they did not see him?" He replied, "No." I said, "By Allah, Allah's Apostle never killed anyone except in one of the following three situations: (1) A person who killed somebody unjustly, was killed (in Qisas,) (2) a married person who committed illegal sexual intercourse and (3) a man who fought against Allah and His Apostle and deserted Islam and became an apostate." Then the people said, "Didn't Anas bin Malik narrate that Allah's Apostle cut off the hands of the thieves, branded their eyes and then, threw them in the sun?" I said, "I shall tell you the narration of Anas. Anas said: "Eight persons from the tribe of 'Ukl came to Allah's Apostle and gave the Pledge of allegiance for Islam (became Muslim). The climate of the place (Medina) did not suit them, so they became sick and complained about that to Allah's Apostle. He said (to them ), "Won't you go out with the shepherd of our camels and drink of the camels' milk and urine (as medicine)?" They said, "Yes." So they went out and drank the camels' milk and urine, and after they became healthy, they killed the shepherd of Allah's Apostle and took away all the camels. This news reached Allah's Apostle , so he sent (men) to follow their traces and they were captured and brought (to the Prophet). He then ordered to cut their hands and feet, and their eyes were branded with heated pieces of iron, and then he threw them in the sun till they died." I said, "What can be worse than what those people did? They deserted Islam, committed murder and theft."...
Narrated Anas: Some people from 'Uraina tribe came to Medina and its climate did not suit them, so Allah's Apostle (p.b.u.h) allowed them to go to the herd of camels (given as Zakat) and they drank their milk and urine (as medicine) but they killed the shepherd and drove away all the camels. So Allah's Apostle sent (men) in their pursuit to catch them, and they were brought, and he had their hands and feet cut, and their eyes were branded with heated pieces of iron and they were left in the Harra (a stony place at Medina) biting the stones. (See Hadith No. 234, Vol. 1)
Narrated Anas: The Prophet cut off the hands and feet of the men belonging to the tribe of 'Uraina and did not cauterise (their bleeding limbs) till they died.
Anas reported: Eight men of the tribe of 'Ukl came to Allah's Messenger (may peace be upon him) and swore allegiance to him on Islam, but found the climate of that land uncogenial to their health and thus they became sick, and they made complaint of that to Allah's Messenger (may peace be upon him), and he said: Why don't you go to (the fold) of our camels along with our shepherd, and make use of their milk and urine. They said: Yes. They set out and drank their (camels') milk and urine and regained their health. They killed the shepherd and drove away the camels. This (news) reached Allah's Messenger (may peace be upon him) and he sent them on their track and they were caught and brought to him (the Holy Prophet). He commanded about them, and (thus) their hands and feet were cut off and their eyes were gouged and then they were thrown in the sun, until they died.

This hadith has been narrated on the authority of Ibn al-Sabbah with a slight variation of words.
Narrated Abdullah ibn Umar: Some people raided the camels of the Prophet (peace be upon him), drove them off, and apostatised. They killed the herdsman of the Apostle of Allah (peace be upon him) who was a believer. He (the Prophet) sent (people) in pursuit of them and they were caught. He had their hands and feet cut off, and their eyes put out. The verse regarding fighting against Allah and His Prophet (peace be upon him) was then revealed. These were the people about whom Anas ibn Malik informed al-Hajjaj when he asked him.
The tradition mentioned above has also been transmitted by the narrator Ayyub through different chain. This version has : So he (the prophet) order nails to be heated and had them blinded with them, and he had their hands and feet cut off, and did not cauterise them to stop the flow of blood.
Abu Dawud 4365 (removed from the USC-MSA edition)
Narrated AbuzZinad: When the Apostle of Allah (peace be upon him) cut off (the hands and feet of) those who had stolen his camels and he had their eyes put out by fire (heated nails), Allah reprimanded him on that (action), and Allah, the Exalted, revealed: "The punishment of those who wage war against Allah and His Apostle and strive with might and main for mischief through the land is execution or crucifixion."

The Slaughter of the Ten Meccans

According to al-Waqidi: The Messenger of God commanded that six men and four women should be killed. Of the men, [al-Waqidi] mentioned those whom Ibn Ishaq named. The women he mentioned were Hind bt. 'Utbah b. Rabi'ah, who became a Muslim and swore allegiance; Sarah, the mawldh of 'Amr b. Hashim b. 'Abd al-Muttalib b. 'Abd Manaf, who was killed on that day; Quraybah, who was killed on that day; and Fartana, who lived until the caliphate of 'Uthman.
al-Tabari (d. 923), Michael Fishbein, ed, The History of al-Tabari [Ta’rikh al-rusul wa’l-muluk], vol. VIII, SUNY Press, p. 181, ISBN 0-7914-3149-5, 1997, https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up 
أبو جعفر الطبري, تاريخ الرسل والملوك, vol. 3, al-Maktabah al-Shamilah, p. 60, https://app.turath.io/book/9783 
The apostle of Allah entered through Adhakhir, [into Mecca], and prohibited fighting. He ordered six men and four women to be killed, they were (1) Ikrimah Ibn Abi Jahl, (2) Habbar Ibn al-Aswad, (3) Abd Allah Ibn Sa`d Ibn Abi Sarh, (4) Miqyas Ibn Sababah al-Laythi, (5) al-Huwayrith Ibn Nuqaydh, (6) Abd Abbah Ibn Hilal Ibn Khatal al-Adrami, (7) Hind Bint Utbah, (8) Sarah, the mawlat (enfranchised girl) of Amr Ibn Hashim, (9) Fartana and (10) Qaribah.
Ibn Sa`d, Vol. 2, p. 168
According to Ibn Humayd--Salamah--Ibn Ishaq, who said: When the Messenger of God ordered his commanders to enter Mecca, he charged them to kill no one except those who fought them; however, he gave charge concerning a group of men whom he named: he ordered that they should be killed even if they were found under the curtains of the Ka'bah. Among them was 'Abdallah b. Sa'd b. Abi Sari b. Hubayb b. Jadhimah b. Nasr b. Malik b. Hisl b. 'Amir b. Lu'ayy. The Messenger of God ordered that he should be killed only because he had become a Muslim and then had reverted to being a polytheist. He fled to 'Uthman, who was his foster-brother, and 'Uthman hid him. 'Uthman later brought him to the Messenger of God after the people of Mecca had become calm. He asked the Messenger of God to grant him a promise of safety. The Messenger of God is said to have remained silent for a long time and then to have said yes. After 'Uthman had taken him away, the Messenger of God said to his companions who were around him, "By God, I kept silent so that one of you might go up to him and cut off his head!" One of the Anger said, "Why didn't you give me a signal, Messenger of God? " He replied, "A prophet does not kill by making signs."
Also among them was 'Abdallah b. Khatal, a member of the Banu Taym b. Ghalib. The Messenger of God ordered that he should be killed only for the following reason: He was a Muslim, and the Messenger of God had sent him to collect alms, sending with him one of the Ansar. With him went a mawla of his, also a Muslim, to serve him. He halted at a resting place and commanded the mawla to slaughter him a goat and make him a meal; then he went to sleep. When he woke up, the mawla had done nothing for him; so he attacked him and killed him. Then he reverted to being a polytheist . He had two singing girls, Fartana and another with her. The two used to sing satire about the Messenger of God; so the latter commanded that the two of them should be killed along with him.
al-Tabari (d. 923), Michael Fishbein, ed, The History of al-Tabari [Ta’rikh al-rusul wa’l-muluk], vol. VIII, SUNY Press, pp. 178-179, ISBN 0-7914-3149-5, 1997, https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up 
أبو جعفر الطبري, تاريخ الرسل والملوك, vol. 3, al-Maktabah al-Shamilah, pp. 58-59, https://app.turath.io/book/9783 
See Also Ishaq 550

Assassination of Habbar Ibn al-Aswad

Muhammad ordered the assassination of al-Aswad. He was assassinated because, like Muhammad, he claimed to be a prophet.

'Ubaydallah b. Said [al-Zuhri]--his uncle [Ya'qub]--Sayf [b. 'Umar]--Hisham b. Urwah--his father: The Messenger of God waged war against the false prophets by sending messengers. He sent a messenger to some of the descendants of the Persian soldiers in the Yemen (al-abna') instructing them [to get rid of] al-Aswad by artful contrivance. He [further] instructed them to seek help of some people whom he named from the Banu Tamim and Qays, sending [word] to the latter to help the former. They did [as instructed]. The means of [escape] for those who apostatized were cut off, and they were attacked [while they were] in a state of waning. Since they were isolated, they were occupied with themselves. Al-Aswad was killed while the Messenger of God was [still] alive, a day or a night before the latter's death. Tulayhah, Musaylimah and the likeness of them were driven away by the messengers.
al-Tabari (d. 923), Ismail K. Poonawala, ed, The History of al-Tabari [Ta’rikh al-rusul wa’l-muluk], vol. IX, SUNY Press, p. 167, ISBN 0-88706-691-7, 1990, https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up 
أبو جعفر الطبري, تاريخ الرسل والملوك, vol. 3, al-Maktabah al-Shamilah, p. 187, https://app.turath.io/book/9783 

Assassination of `Abdullah ibn Sa`d Ibn Abi Sarh

The apostle had instructed his commanders when they entered Mecca only to fight those who resisted them, except a small number who were to be killed even if they were found beneath the curtains of the Ka'ba. Among them was 'Abdullah b. Sa'd, brother of the B. 'Amir b. Lu'ayy. The reason he ordered him to be killed was that he had been a Muslim and used to write down revelation; then he apostatized and returned to Quraysh and fled to 'Uthman b. 'Affan whose foster-brother he was; The latter hid him until he brought him to the apostle after the situation in Mecca was tranquil, and asked that he might be granted immunity. They allege that the apostle remained silent for a long time till finally he said yes. When 'Uthman had left he said to his companions who were sitting around him, 'I kept silent so that one of you might get up and strike off his head!' One of the Ansar said, 'Then why didn't you give me a sign, a apostle of God I' He answered that a prophet does not kill by pointing.
Ibn Ishaq (d. 768); Ibn Hisham (d. 833), A. Guillaume, ed, The Life of Muhammad [Sirat Rasul Allah], Oxford UP, p. 550, ISBN 0-19-636033-1, 1955, https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up 
ابن إسحاق; ابن هشام, سيرة ابن هشام ت السقا, vol. 2, al-Maktabah al-Shamilah, p. 409, https://app.turath.io/book/23833 
A person of al-Ansar had taken a vow to kill Ibn Abi Sarh [the already mentioned Abdallah] if he saw him. `Uthman whose foster brother he (Ibn Abi Sarh) was, came and interceded for him with the prophet. The Ansari was waiting for the signal of the prophet to kill him. `Uthman interceded and he [Muhammad] let him go. The the apostle of Allah said to the Ansari, "Why did you not fulfil your vow?" He said, "O apostle of Allah! I had my hand on the hilt of the sword waiting for your signal to kill him." The prophet said signalling would have been a breach of faith. "It does not behave the prophet to make signal."
Ibn Sa`d, Vol. 2, p. 174

Murder of Sarah and Ikrima Abu Jahl

Another was 'Abdullah b. Khatal of B. Taym b. Ghalib. He had become a Muslim and the apostle sent him to collect the poor tax in company with one of the Ansar. He had with him a freed slave who served him. (He was a Muslim.) When they halted he ordered the latter to kill a goat for him and prepare some food, and went to sleep. When he woke up the man had done nothing, so he attacked and killed him and apostatized. He had two singing-girls Fartana and her friend who used to sing satirical songs about the apostle, so he ordered that they should be killed with him.

Another was al-Huwayrith b. Nuqaydh b. Wahb b. 'Abd b. Qusayy, one of those who used to insult him in Mecca.
Another was Miqyas b. Hubaba' because he had killed an Ansari who had killed his brother accidentally, and returned to Quraysh as a polytheist. And Sara, freed slave of one of the B. 'Abdu'l-Muttalib; and 'Ikrima b. Abu Jahl. Sara had insulted him in Mecca. As for 'Ikrima, he fled to the Yarnan. His wife Umm Hakim d. al-Harith b. Hisham became a Muslim and asked immunity for him and the apostle gave it. She went to the Yaman in search of him and brought him to the apostle and he accepted Islam. (T- 'Ikrima used to relate, according to what they say, that what turned him to Islam when he had gone to the Yaman was that he had determined to cross the sea to Abyssinia and when he found a ship the master said, 'O servant of God, you cannot travel in my ship until you acknowledge that God is one and disavow any rival to Him, for I fear that if you do not do so we should perish.' When I asked if none but such persons was allowed to travel in his ship he replied, 'Yes, and he must be sincere.' So I thought: Why should I leave Muhammad when this is what he has brought us? Truly our God on the sea is our God on the dry land. Thereupon I recognized Islam and it entered into my heart.) 'Abdullah h. Khatal was killed by Said b. Hurayth al-Makhzumi and Abu Barza al-Aslami acting together. Miqyas was killed by Numayla b. 'Abdullah, one of his own people. Miqyas's sister said of his killing:

By my life, Numayla shamed his people
And distressed the winter guests when he slew miqyas.
Whoever has seen a man like Miqyas
Who provided food for young mothers in hard times.
As for Ibn Khatal's two singing-girls, .one was killed and the other ran away until the apostle, asked for immunity, gave it her. Similarly Sara, who lived until in the time of 'Umar a mounted soldier trod her down in the valley of Mecca and killed her. AI-Huwayrith was killed by 'Ali.
Ibn Ishaq (d. 768); Ibn Hisham (d. 833), A. Guillaume, ed, The Life of Muhammad [Sirat Rasul Allah], Oxford UP, pp. 550-551, ISBN 0-19-636033-1, 1955, https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up 
ابن إسحاق; ابن هشام, سيرة ابن هشام ت السقا, vol. 2, al-Maktabah al-Shamilah, pp. 409-411, https://app.turath.io/book/23833 
Also among them were 'Ikrimah b. Abi Jahl and Sarah, a mawlah of one of the sons of 'Abd al-Muttalib. She was one of those who used to molest the Messenger of God in Mecca. 'Ikrimah b. Abi Jahl fled to Yemen. His wife, Umm Hakim bt. al Harith b. Hisham, became a Muslim. She asked the Messenger of God to grant `Ikrimah a promise of safety, and he did so. She set out to find him and then brought him to the Messenger of God. `Ikrimah, as people relate, used to say that what brought him back to Islam after his departure for Yemen was-in his own words: I was about to set sail for Ethiopia. When I came to board the ship, its captain said, "Servant of God, do not board my ship until you declare God to be one and repudiate any peers to Him; for I fear that if you do not do so, we shall perish in it." So I asked, "Does no one board until he declares God to be one and repudiates all others?" "Yes," he said, "no one boards until he clears himself." So I asked: Why then should I depart from Muhammad? By God, this is the very message he brought to us: that our God on the sea is [the same as] our God on land! At that moment I came to know Islam, and it entered into my heart.

'Abdallah b. Khalal was killed by Said b. Hurayth al-Makhzumi and Abu Barzah al-Aslami: the two shared in his blood. Miqyas b. Subabah was killed by Numaylah b. 'Abdallah, a man of his own clan. The sister of Miqyas said:

By my life, Numaylah shamed his clan
and distressed winter guests by [killing] Miqyas.
How excellent it was for one to see a man like Miqyas
in times when no food was prepared even for women in childbirth!
As for Ibn Khatal's two singing girls, one was killed and the other fled. The Messenger of God later was asked to grant her a promise of safety, and he did so. [As for Sarah, he was asked to grant her a promise of safety, and he did So. She lived until someone in the time of 'Umar b. al-Khatab caused his horse to trample her at al-Abtah and killed her. Al-Huwayrith b. Nuqaydh was killed by 'Ali b. Abi Talib.
al-Tabari (d. 923), Michael Fishbein, ed, The History of al-Tabari [Ta’rikh al-rusul wa’l-muluk], vol. VIII, SUNY Press, pp. 179-181, ISBN 0-7914-3149-5, 1997, https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up 
أبو جعفر الطبري, تاريخ الرسل والملوك, vol. 3, al-Maktabah al-Shamilah, pp. 60-61, https://app.turath.io/book/9783 

Murder of al-Aswad b. Ka`b al-`Ansi

Narrated Ubaidullah bin Abdullah bin Utba: We were informed that Musailima Al-Kadhdhab had arrived in Medina and stayed in the house of the daughter of Al-Harith. The daughter of Al-Harith bin Kuraiz was his wife and she was the mother of 'Abdullah bin 'Amir. There came to him Allah's Apostle accompanied by Thabit bin Qais bin Shammas who was called the orator of Allah's Apostle. Allah's Apostle had a stick in his hand then. The Prophet stopped before Musailima and spoke to him. Musailima said to him, "If you wish, we would not interfere between you and the rule, on condition that the rule will be ours after you... The Prophet said, "If you asked me for this stick, I would not give it to you. I think you are the same person who was shown to me in a dream. And this is Thabit bin Al-Qais who will answer you on my behalf." The Prophet then went away. I asked Ibn Abbas about the dream Allah's Apostle had mentioned. Ibn Abbas said, "Someone told me that the Prophet said, "When I was sleeping, I saw in a dream that two gold bangles were put in my hands, and that frightened me and made me dislike them. Then I was allowed to blow on them, and when I blew at them, both of them flew. Then I interpreted them as two liars who would appear.' One of them was Al-'Ansi who was killed by Fairuz in Yemen and the other was Musailima Al-Kadhdbab."
Narrated Ibn Abbas: Musailama-al-Kadhdhab (i.e. the liar) came in the life-time of Allah's Apostle with many of his people (to Medina) and said, "If Muhammad makes me his successor, I will follow him." Allah's Apostle went up to him with Thabit bin Qais bin Shams; and Allah's Apostle was carrying a piece of a date-palm leaf in his hand. He stood before Musailama (and his companions) and said, "If you asked me even this piece (of a leaf), I would not give it to you. You cannot avoid the fate you are destined to, by Allah. If you reject Islam, Allah will destroy you. I think that you are most probably the same person whom I have seen in the dream." Abu Huraira told me that Allah's Apostle; said, "While I was sleeping, I saw (in a dream) two gold bracelets round my arm, and that worried me too much. Then I was instructed divinely in my dream, to blow them off and so I blew them off, and they flew away. I interpreted the two bracelets as symbols of two liars who would appear after me. And so one of them was Al-Ansi and the other was Musailama Al-Kadhdhab from Al-Yamama."

Attempted Murder of Hind bint Utbah

Narrated Aisha, Ummul Mu'minin: When Hind, daughter of Utbah, said: Prophet of Allah, accept my allegiance, he replied; I shall not accept your allegiance till you make a difference to the palms of your hands; for they look like the paws of a beast of prey.
According to al-Waqidi: The Messenger of God commanded that six men and four women should be killed. Of the men, [al-Waqidi] mentioned those whom Ibn Ishaq named. The women he mentioned were Hind bt. 'Utbah b. Rabi'ah, who became a Muslim and swore allegiance; Sarah, the mawldh of 'Amr b. Hashim b. 'Abd al-Muttalib b. 'Abd Manaf, who was killed on that day; Quraybah, who was killed on that day; and Fartana, who lived until the caliphate of 'Uthman.
al-Tabari (d. 923), Michael Fishbein, ed, The History of al-Tabari [Ta’rikh al-rusul wa’l-muluk], vol. VIII, SUNY Press, p. 181, ISBN 0-7914-3149-5, 1997, https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up 
أبو جعفر الطبري, تاريخ الرسل والملوك, vol. 3, al-Maktabah al-Shamilah, p. 60, https://app.turath.io/book/9783 

Murder of al-Huwayrith Nuqaydh Wahb Qusayy

Another was al-Huwayrith b. Nuqaydh b. Wahb b. 'Abd b. Qusayy, one of those who used to insult him in Mecca.

Another was Miqyas b. Hubaba' because he had killed an Ansari who had killed his brother accidentally, and returned to Quraysh as a polytheist. And Sara, freed slave of one of the B. 'Abdu'l-Muttalib; and 'Ikrima b. Abu Jahl. Sara had insulted him in Mecca. As for 'Ikrima, he fled to the Yarnan. His wife Umm Hakim d. al-Harith b. Hisham became a Muslim and asked immunity for him and the apostle gave it. She went to the Yaman in search of him and brought him to the apostle and he accepted Islam. (T- 'Ikrima used to relate, according to what they say, that what turned him to Islam when he had gone to the Yaman was that he had determined to cross the sea to Abyssinia and when he found a ship the master said, 'O servant of God, you cannot travel in my ship until you acknowledge that God is one and disavow any rival to Him, for I fear that if you do not do so we should perish.' When I asked if none but such persons was allowed to travel in his ship he replied, 'Yes, and he must be sincere.' So I thought: Why should I leave Muhammad when this is what he has brought us? Truly our God on the sea is our God on the dry land. Thereupon I recognized Islam and it entered into my heart.) 'Abdullah h. Khatal was killed by Said b. Hurayth al-Makhzumi and Abu Barza al-Aslami acting together. Miqyas was killed by Numayla b. 'Abdullah, one of his own people. Miqyas's sister said of his killing:

By my life, Numayla shamed his people
And distressed the winter guests when he slew miqyas.
Whoever has seen a man like Miqyas
Who provided food for young mothers in hard times.
As for Ibn Khatal's two singing-girls, .one was killed and the other ran away until the apostle, asked for immunity, gave it her. Similarly Sara, who lived until in the time of 'Umar a mounted soldier trod her down in the valley of Mecca and killed her. AI-Huwayrith was killed by 'Ali.
Ibn Ishaq (d. 768); Ibn Hisham (d. 833), A. Guillaume, ed, The Life of Muhammad [Sirat Rasul Allah], Oxford UP, p. 551, ISBN 0-19-636033-1, 1955, https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up 
ابن إسحاق; ابن هشام, سيرة ابن هشام ت السقا, vol. 2, al-Maktabah al-Shamilah, pp. 410-411, https://app.turath.io/book/23833 

The Murder of Abdullah Khatal of B. Taym b. Ghalib and his Slaves

Narrated Anas bin Malik: Allah's Apostle entered Mecca in the year of its Conquest wearing an Arabian helmet on his head and when the Prophet took it off, a person came and said, "Ibn Khatal is holding the covering of the Ka'ba (taking refuge in the Ka'ba)." The Prophet said, "Kill him."
Anas b. Malik (Allah be pleased with them) reported that Allah's Apostle (may peace be upon him) entered Mecca in the Year of Victory with a helmet on his head; and when he took it off, a man came to him and said: Ibn Khatal is hanging on to the curtains of the Ka'ba, whereupon he said: Kill him. Malik (one of the narrators) attested this statement having been made.
Yahya related to me from Malik from Ibn Shihab from Anas ibn Malik that the Messenger of Allah, may Allah bless him and grant him peace, entered Makka, in the Year of Victory, wearing a helmet, and when he took it off a man came to him and said, "Messenger of Allah, Ibn Khatal is clinging to the covers of the Kaba," and the Messenger of Allah, may Allah bless him and grant him peace, said, "Kill him."
Malik commented, "The Messenger of Allah, may Allah bless him and grant him peace, was not in ihram at the time, and Allah knows best."
"Verily the apostle of Alah ordered (his followers) on the day of the Victory to kill Ibn Abi Sarh, Fartana Ibn al-Zibr'ra and Ibn Khatal. Abu Barzah came and saw him (Ibn Khatal) holding fast the curtains of al-Kabah. He (Abu Barzah) ripped open his belly.
Ibn Sa'd, Vol. 2, p. 174
"The apostle of Allah entered Makkah in the year of victory and on his head there was a helmet. Then he removed it. Ma'n and Musa Ibn Dawud said in their version: A person came to him and said, "O apostle of Allah! Ibn Khatal is holding fast the curtains of al-Kabah. Thereupon the apostle of Allah said: "Kill him."
.
.
.
Kill him wherever you find him"
Ibn Sa'd, Vol. 2, p. 172-173
Another was 'Abdullah b. Khatal of B. Taym b. Ghalib. He had become a Muslim and the apostle sent him to collect the poor tax in company with one of the Ansar. He had with him a freed slave who served him. (He was a Muslim.) When they halted he ordered the latter to kill a goat for him and prepare some food, and went to sleep. When he woke up the man had done nothing, so he attacked and killed him and apostatized. He had two singing-girls Fartana and her friend who used to sing satirical songs about the apostle, so he ordered that they should be killed with him. [...]
As for Ibn Khatal's two singing-girls, .one was killed and the other ran away until the apostle, asked for immunity, gave it her. Similarly Sara, who lived until in the time of 'Umar a mounted soldier trod her down in the valley of Mecca and killed her. AI-Huwayrith was killed by 'Ali.
Ibn Ishaq (d. 768); Ibn Hisham (d. 833), A. Guillaume, ed, The Life of Muhammad [Sirat Rasul Allah], Oxford UP, pp. 550-551, ISBN 0-19-636033-1, 1955, https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up 
ابن إسحاق; ابن هشام, سيرة ابن هشام ت السقا, vol. 2, al-Maktabah al-Shamilah, pp. 409-411, https://app.turath.io/book/23833 

The Murder of Miqyas Hubaba

Another was Miqyas b. Hubaba' because he had killed an Ansari who had killed his brother accidentally, and returned to Quraysh as a polytheist. And Sara, freed slave of one of the B. 'Abdu'l-Muttalib; and 'Ikrima b. Abu Jahl. Sara had insulted him in Mecca. As for 'Ikrima, he fled to the Yarnan. His wife Umm Hakim d. al-Harith b. Hisham became a Muslim and asked immunity for him and the apostle gave it. She went to the

Yaman in search of him and brought him to the apostle and he accepted Islam. (T- 'Ikrima used to relate, according to what they say, that what turned him to Islam when he had gone to the Yaman was that he had determined to cross the sea to Abyssinia and when he found a ship the master said, 'O servant of God, you cannot travel in my ship until you acknowledge that God is one and disavow any rival to Him, for I fear that if you do not do so we should perish.' When I asked if none but such persons was allowed to travel in his ship he replied, 'Yes, and he must be sincere.' So I thought: Why should I leave Muhammad when this is what he has brought us? Truly our God on the sea is our God on the dry land. Thereupon I recognized Islam and it entered into my heart.) 'Abdullah h. Khatal was killed by Said b. Hurayth al-Makhzumi and Abu Barza al-Aslami acting together. Miqyas was killed by Numayla b. 'Abdullah, one of his own people. Miqyas's sister said of his killing:

By my life, Numayla shamed his people
And distressed the winter guests when he slew miqyas.
Whoever has seen a man like Miqyas
Who provided food for young mothers in hard times.
Ibn Ishaq (d. 768); Ibn Hisham (d. 833), A. Guillaume, ed, The Life of Muhammad [Sirat Rasul Allah], Oxford UP, p. 551, ISBN 0-19-636033-1, 1955, https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up 
ابن إسحاق; ابن هشام, سيرة ابن هشام ت السقا, vol. 2, al-Maktabah al-Shamilah, pp. 410-411, https://app.turath.io/book/23833 
Miqyas b. Subaba came from Mecca as a Muslim, so he professed, saying 'I come to you as a Muslim seeking the bloodwit for my brother who we killed in error.' The apostle ordered that he should have the bloodwit for his brother Hisham and he stopped a short while with the apostle. Then he attacked his brother's slayer and killed him and went off to Mecca an apostate. He spoke the following lines:
It eased my soul that he died in the lowland,
The blood of his neck veins dyeing his garments.
Before I killed him I was beset by cares
Which prevented me from seeking my couch.
I gave free vent to my vengeance
And was the first to return to the idols.
I avenged Fihr on him and laid his bloodwit
On the chiefs of B. aI-Najjar, the lords of Fari'.

He also said:

I fetched him a stroke in vengeance
Which drew blood that ebbed and flowed.
I said as the wrinkles of death covered him
'You can't be safe from B. Bakr when they are wronged'.
Ibn Ishaq (d. 768); Ibn Hisham (d. 833), A. Guillaume, ed, The Life of Muhammad [Sirat Rasul Allah], Oxford UP, p. 492, ISBN 0-19-636033-1, 1955, https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up 
ابن إسحاق; ابن هشام, سيرة ابن هشام ت السقا, vol. 2, al-Maktabah al-Shamilah, p. 293-294, https://app.turath.io/book/23833 

Unnamed

Narrated Abu Huraira: Allah's Apostle sent us in a mission (i.e. am army-unit) and said, "If you find so-and-so and so-and-so, burn both of them with fire." When we intended to depart, Allah's Apostle said, "I have ordered you to burn so-and-so and so-and-so, and it is none but Allah Who punishes with fire, so, if you find them, kill them."
Ibn Humayd--Salamah--Muhammad b. Ishaq--Muhammad b. Ja`far b. al-Zubayr--`Abdallah b. Unays: The Messenger of God called me and said, "It has reached me that Khalid b. Sufyan b. Nubayb al-Hudhali is gathering a force to attack me. He is either in Nakhlah or `Uranah, so go to him and kill him." I replied, "O Messenger of God, describe him to me so that I might know him." He said, "When you see him he will remind you of Satan. [A sure] sign between you and him is that when you see him you will feel a shudder." I went out, girding on my sword, until I came to him while he was in howdah with the women, seeking a halting place for them at the time for afternoon prayer. When I saw him I found him to be as the Messenger of God had described. I advanced toward him, but fearing that there might be acrimony between me and him which would distract me from the prayer, I prayed, making gestures with my head as I walked toward him. When I got to him he asked who I was, and I replied, "An Arab who has come to you because he has heard about you and your gathering [a force] against this fellow [i.e., Muhammad]." He said, "Yes, I am doing that." I walked a short distance with him and when it was feasible for me I struck him with my sword and killed him. Then I departed, leaving his women to throw themselves at him. When I came to the Messenger of God and greeted him, he looked at me and asked, "Is the objective accomplished?" I replied, "I have killed him." "You have said the truth," he replied. Then he stood up and went"' into his house and gave me a stick, saying, "Keep this stick with you O `Abdallah b. Unays." When I went out with it the people asked me what that stick was. I told them that the Messenger of God had given it to me and asked me to keep it with me. They told me to go back to him and ask him the reason for that. So I went back to him and said, "O Messenger of God, why did you give me this stick?" He replied, "[As a] sign between me and you on the day of resurrection. There will be a few men at that time who will carry sticks tied to their waists (al-mutakhassirun)." `Abdallah, therefore, fastened the stick to his sword, where it remained with him until his death, when he ordered that it should be fastened to his body with the shroud and buried with him.
al-Tabari (d. 923), Ismail K. Poonawala, ed, The History of al-Tabari [Ta’rikh al-rusul wa’l-muluk], vol. IX, SUNY Press, pp. 121-122, ISBN 0-88706-691-7, 1990, https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up 
أبو جعفر الطبري, تاريخ الرسل والملوك, vol. 3, al-Maktabah al-Shamilah, pp. 156-157, https://app.turath.io/book/9783 
According to Safiyyah, who said: Hassan was with us there with the women and children. A man from the Jews passed by us and began to circle the fortress. The Banu Qurayzah had gone to war and had broken their pact with the Messenger of God. There was no one between us and them to defend us-the Messenger of God and the Muslims, being face to face with the enemy, could not leave them to come back to us when anyone came at us. So I said: "Hassan, this Jew, as you see, is circling the fortress. By God, I fear he will point out our exposed places to the Jews who are to our rear while the Messenger of God and his companions are too busy to attend to us. So go down to him and kill him." He replied: "God forgive you, daughter of 'Abd al-Muttalib! You know I am not the man to do it." When he said that to me and I saw that nothing could be expected from him, I girded myself, took a club, and, having gone down from the fortress to the man, I struck him with the club until I killed him. When I had finished with him, I returned to the fortress and said: "Hassan, go down to him and strip him"-only his being a man kept me from stripping him. Hassan replied, "I have no need for his spoils, daughter of 'Abd al-Muttalib."
al-Tabari (d. 923), Michael Fishbein, ed, The History of al-Tabari [Ta’rikh al-rusul wa’l-muluk], vol. VIII, SUNY Press, pp. 22-23, ISBN 0-7914-3149-5, 1997, https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up 
أبو جعفر الطبري, تاريخ الرسل والملوك, vol. 2, al-Maktabah al-Shamilah, p. 577, https://app.turath.io/book/9783 
See Also Ishaq 458
Abu Bair departed with the two men. When he was at Dhu al-Hulayfah, he sat against a wall, and his two companions sat with him. Abu Basir said, "Is this sword of yours sharp, O tribesman of the Banu 'Amir?" "Yes," he replied. "May I look at it?" he said. "If you wish," he replied. Abu Basir unsheathed it, attacked the man with it, and killed him. The mawla hurried away and came to the Messenger of God while the latter was sitting in the mosque. When the Messenger of God caught sight of him, he said, "This man has seen something fearful." When he reached the Messenger of God, the latter asked, "Alas, what has happened to you?" The man replied, "Your companion killed my companion." By God, while the man was still there, Abu Bair appeared girded with the sword and halted before the Messenger of God, saying: "Messenger of God, your obligation has been fulfilled and has been discharged from you.
al-Tabari (d. 923), Michael Fishbein, ed, The History of al-Tabari [Ta’rikh al-rusul wa’l-muluk], vol. VIII, SUNY Press, pp. 90-91, ISBN 0-7914-3149-5, 1997, https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up 
أبو جعفر الطبري, تاريخ الرسل والملوك, vol. 2, al-Maktabah al-Shamilah, p. 638, https://app.turath.io/book/9783 
'Amr got as far as al-Qarqara at the beginning of Qanat when two men of B. 'Amir turned up and stopped with him in the shade. Now there was an agreement of friendship between the apostle and the two 'Amiris of which 'Amr knew nothing, and when after questioning he found that they belonged to b. Amir he, let them alone for a time until they slept when he fell upon them and killed them, thinking that he had taken vengeance on them for the killing of the apostle's companions. But when he came to the apostle and told him what he had done he said. 'You have killed two men whose bloodwit I must pay.' Then the apostle said "This is (the result of) Abu Bara's act. I did not like this expedition fearing what would happen.' When Abu Bara' heard the news he was much upset at Amir's Violation of his guarantee in that the apostle's companions had been killed because of what he had done and because he had promised them safety. Among those who were killed was 'Amir b. Fuhayra.
Ibn Ishaq (d. 768); Ibn Hisham (d. 833), A. Guillaume, ed, The Life of Muhammad [Sirat Rasul Allah], Oxford UP, pp. 434-435, ISBN 0-19-636033-1, 1955, https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up 
ابن إسحاق; ابن هشام, سيرة ابن هشام ت السقا, vol. 2, al-Maktabah al-Shamilah, p. 186, https://app.turath.io/book/23833 
Narrated Ali ibn AbuTalib: A Jewess used to abuse the Prophet (peace be upon him) and disparage him. A man strangled her till she died. The Apostle of Allah (peace be upon him) declared that no recompense was payable for her blood.

The Blind Jew

As the Messenger of God was proceeding across the harrah of the Banu Harithah, a horse swished its tail, hit the handle of a sword, and knocked it out of its scabbard. The Messenger of God, who liked omens, although he did not take auguries from the flight of birds, said to the owner of the sword, "Sheathe your sword, for I see that swords will be drawn today." Then the Messenger of God said to his companions, "Who can take us close to the enemy by a road which will not cause us to pass by them?" Abu Hathmah, the brother of the Banu Harithah b. al-Harith, said, "I can, O Messenger of God." He took him through the harrah of the Banu Harithah and between their property, until he brought him to the property of al-Mirba' b. Qayzi, who was a Hypocrite, and blind. When the latter became aware of the presence of the Messenger of God and the Muslims with him, he rose up and threw dust in their faces, saying, "Even if you are the Messenger of God, I will not allow you into my garden!" I was told that he took a handful of dust and then said: "If only I knew that I would not hit anyone else, Muhammad, I would throw it in your face." The people rushed up to kill him, but the Messenger of God said, "Do not do so, for this man who is blind of sight is also blind of heart." Sa'd b. Yazid, the brother of the Banu 'Abd al-Ashhal, had rushed up to al-Mirba' as the Messenger of God uttered this prohibition, and he split al-Mirba"s head open with his bow.
al-Tabari (d. 923), W. Montgomery Watt; M. V. McDonald, eds, The History of al-Tabari [Ta’rikh al-rusul wa’l-muluk], vol. VII, SUNY Press, p. 112, ISBN 0-88706-344-6, 1987, https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up 
أبو جعفر الطبري, تاريخ الرسل والملوك, vol. 2, al-Maktabah al-Shamilah, p. 506, https://app.turath.io/book/9783 
See Also Ishaq:372

Blind Man's Slave-Mother

Narrated Abdullah Ibn Abbas: A blind man had a slave-mother who used to abuse the Prophet (peace be upon him) and disparage him. He forbade her but she did not stop. He rebuked her but she did not give up her habit. One night she began to slander the Prophet (peace be upon him) and abuse him. So he took a dagger, placed it on her belly, pressed it, and killed her. A child who came between her legs was smeared with the blood that was there. When the morning came, the Prophet (peace be upon him) was informed about it.

He assembled the people and said: I adjure by Allah the man who has done this action and I adjure him by my right to him that he should stand up. Jumping over the necks of the people and trembling the man stood up.

He sat before the Prophet (peace be upon him) and said: Apostle of Allah! I am her master; she used to abuse you and disparage you. I forbade her, but she did not stop, and I rebuked her, but she did not abandon her habit. I have two sons like pearls from her, and she was my companion. Last night she began to abuse and disparage you. So I took a dagger, put it on her belly and pressed it till I killed her.

Thereupon the Prophet (peace be upon him) said: Oh be witness, no retaliation is payable for her blood.
A blind man had a freed concubine (umm walad) who used to insult the Prophet (peace and blessings of Allah be upon him) and say bad things about him. He told her not to do that but she did not stop, and he rebuked her but she did not heed him. One night, when she started to say bad things about the Prophet (peace and blessings of Allah be upon him) and insult him, he took a short sword or dagger, put it on her belly and pressed it and killed her. The following morning that was mentioned to the Messenger of Allah (peace and blessings of Allah be upon him). He called the people together and said, “I ask by Allah the man who has done this action and I order him by my right over him that he should stand up.” The blind man stood up and said, “O Messenger of Allah, I am the one who did it; she used to insult you and say bad things about you. I forbade her, but she did not stop, and I rebuked her, but she did not give up her habit. I have two sons like pearls from her, and she was kind to me. Last night she began to insult you and say bad things about you. So I took a dagger, put it on her belly and pressed it till I killed her.” Thereupon the Prophet (peace and blessings of Allaah be upon him) said: “Bear witness, there is no blood money due for her.”[1]
Sunan An-Nasa’ee, 4081 - classed as saheeh by al-Albaani
See also Sunan Abu Dawud 38:4348
Qubaysah ibn ‘Uqbah told us: Yoonus ibn Abi Ishaaq narrated to us, from Abu Ishaaq, that ‘Abd-Allaah ibn Ma’qil said: Ibn Umm Maktoom stayed in the house of a Jewish woman in Madeenah, the paternal aunt of an Ansaari man. She was kind to him, but she annoyed him with regard to Allaah and His Messenger, so he took hold of her and hit her and killed her. The matter was referred to the Messenger of Allaah (peace and blessings of Allaah be upon him) and he said: By Allaah, O Messenger of Allaah, she was kind to me, but she annoyed me with regard to Allaah and His Messenger, so I hit her and killed her. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “May Allaah cast her away. There is no recompense for the shedding of her blood."[1]
Ibn Sa’d in al-Tabaqaat al-Kubra (4/210)

Burned Alive

Narrated Abu Huraira: The Prophet said, "No prayer is harder for the hypocrites than the Fajr and the 'Isha' prayers and if they knew the reward for these prayers at their respective times, they would certainly present themselves (in the mosques) even if they had to c awl." The Prophet added, "Certainly I decided to order the Mu'adh-dhin (call-maker) to pronounce Iqama and order a man to lead the prayer and then take a fire flame to burn all those who had not left their houses so far for the prayer along with their houses."

The Infidel Spy

Narrated Salama bin Al-Akwa: "An infidel spy came to the Prophet while he was on a journey. The spy sat with the companions of the Prophet and started talking and then went away. The Prophet said (to his companions), 'Chase and kill him.' So, I killed him." The Prophet then gave him the belongings of the killed spy (in addition to his share of the war booty).
Narrated AbuHurayrah: A man of the tribe of Aslam came to the Prophet (peace be upon him) and testified four times against himself that he had had illicit intercourse with a woman, while all the time the Prophet (peace be upon him) was turning away from him. Then when he confessed a fifth time, he turned round and asked: Did you have intercourse with her? He replied: Yes. He asked: Have you done it so that your sexual organ penetrated hers? He replied: Yes. He asked: Have you done it like a collyrium stick when enclosed in its case and a rope in a well? He replied: Yes. He asked: Do you know what fornication is? He replied: Yes. I have done with her unlawfully what a man may lawfully do with his wife. He then asked: What do you want from what you have said? He said: I want you to purify me. So he gave orders regarding him and he was stoned to death. Then the Prophet (peace be upon him) heard one of his companions saying to another: Look at this man whose fault was concealed by Allah but who would not leave the matter alone, so that he was stoned like a dog. He said nothing to them but walked on for a time till he came to the corpse of an ass with its legs in the air. He asked: Where are so and so? They said: Here we are, Apostle of Allah (peace be upon him)! He said: Go down and eat some of this ass's corpse. They replied: Apostle of Allah! Who can eat any of this? He said: The dishonour you have just shown to your brother is more serious than eating some of it. By Him in Whose hand my soul is, he is now among the rivers of Paradise and plunging into them.

Mass Execution

The Messenger of God said, "Whoever of the Jews falls into your hands, kill him." So Muhayyisah b. Masud fell upon Ibn Sunaynah, one of the Jewish merchants who was on close terms with them and used to trade with them, and killed him. I;Iuwayyisah b. Mas'ud (his brother) at that time had not accepted Islam; he was older than Muhayyisah, and when (the latter) killed (the Jew), he began beating him and saying, "O enemy of God, have you killed him? By God, you have much fat in your belly from his wealth." Muhayyisah said, "I said to him, 'By God, if he who commanded me to kill him had commanded me to kill you, I would have cut off your head.'" And, by God, that was the beginning of Huwayyisah's acceptance of Islam. He said, "If Muhammad had ordered you to kill me, you would have killed me?" and I replied, "Yes, by God, if he had ordered me to kill you I would have cut off your head." "By God," he said, "a faith which has brought you to this is indeed a marvel." Then Huwayyisah accepted Islam.
Al-Tabari, Vol. 7, p. 97al-Tabari (d. 923), W. Montgomery Watt; M. V. McDonald, eds, The History of al-Tabari [Ta’rikh al-rusul wa’l-muluk], vol. VII, SUNY Press, pp. 97-98, ISBN 0-88706-344-6, 1987, https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up 
أبو جعفر الطبري, تاريخ الرسل والملوك, vol. 2, al-Maktabah al-Shamilah, pp. 491-492, https://app.turath.io/book/9783 
See Also Ishaq 368

Qurayza

According to Ibn Ishaq, the conquest of the Banu Qurayzah took place in the month of Dhu al-Qa'dah or in the beginning of Dhu al-Hijjah. Al-Waqidi, however, has said that the Messenger of God attacked them a few days before the end of Dhu al-Qa'dah. He asserted that the Messenger of God commanded that furrows should be dug in the ground for the Banu Qurayzah. Then he sat down, and 'Ali and al-Zubayr began cutting off their heads in his presence. He asserts that the woman whom the Prophet killed that day was named Bunanah, the wife of al-Hakam al-Qurazi--it was she who had killed Khallad b. Suwayd by throwing a millstone on him. The Messenger of God called for her and beheaded her in retaliation for Khallad b. Suwayd.
al-Tabari (d. 923), Michael Fishbein, ed, The History of al-Tabari [Ta’rikh al-rusul wa’l-muluk], vol. VIII, SUNY Press, pp. 40-41, ISBN 0-7914-3149-5, 1997, https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up 
أبو جعفر الطبري, تاريخ الرسل والملوك, vol. 2, al-Maktabah al-Shamilah, p. 593, https://app.turath.io/book/9783 
The Messenger of God had commanded that all of them who had reached puberty should be killed.

According to Ibn Humayd--Salamah--Muhammad b. Ishaq--Ayyub b. 'Abd al-Rahman b. 'Abdallah b. Abi Sa'Sa'ah (a member of the Banu 'Adi b. al-Najjar): Salma bt. Qays, the mother of al-Mundhir and sister of Salit b. Qays, was one of the maternal aunts of the Messenger of God. She had prayed with him facing both of the giblahs and had sworn allegiance to him after the manner of women. She asked him for [the life of I Rifa'ah b. Shamwil al-Qurazi, who had come of age. He had taken refuge with her and had previously been one of their acquaintances. She said: "Prophet of God, you are as dear to me as my father and mother! Give me Rifa'ah b. Shamwil, for he has said that he will pray and eat camel meat. He gave him to her, and thus she saved his life.

According to Ibn Ishaq: Then the Messenger of God divided the wealth, wives, and children of the Banu Qurayzah among the Muslims. On that day he made known the shares of horsemen and shares of foot soldiers, and he deducted from these shares the fifth (khums). A horseman received three shares: two shares for the horse and one share for its rider. A foot soldier who had no horse received one share. The cavalry at the battle with the Banu Qurayzah numbered thirty-six horses. It was the first booty (fay') in which shares were allotted and from which the khums was deducted; and according to its precedent (sunnah) and the procedure of the Messenger of God in it divisions of booty took place and precedent was followed in [succeeding] expeditions. However, if a man had horses with him, he appointed shares only for two horses
al-Tabari (d. 923), Michael Fishbein, ed, The History of al-Tabari [Ta’rikh al-rusul wa’l-muluk], vol. VIII, SUNY Press, pp. 38-39, ISBN 0-7914-3149-5, 1997, https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up 
أبو جعفر الطبري, تاريخ الرسل والملوك, vol. 2, al-Maktabah al-Shamilah, pp. 591-592, https://app.turath.io/book/9783 
'Asim b. 'Umar b. Qatada told me from 'Abdu'l-Rahman b. 'Amr b. Sa'd b. Mu'adh from 'Alqama b. Waqqas al-Layth that the apostle said to Sa'd, 'You have given the judgement of Allah above the seven heavens'.
Then they surrendered, and the apostle confined them in Medina in the quarter of d. al-Harith, a woman of B. al-Najjar. Then the apostle went out to the market of Medina (which is still its market today) and dug trenches in it. Then he sent for them and struck off their heads in those trenches as they were brought out to him in batches. Among them was the enemy of Allah Huyayy b. Akhtab and Ka'b b. Asad their chief. There were 600 or 700 in all, though some put the figure as high as 800 or 900. As they were being taken out in batches to the apostle they asked Ka'b what he thought would be done with them. He replied, 'Will you never understand? Don't you see that the summoner never stops and those who are taken away do not return? By Allah it is death!' This went on until the apostle made an end of them.
Ibn Ishaq (d. 768); Ibn Hisham (d. 833), A. Guillaume, ed, The Life of Muhammad [Sirat Rasul Allah], Oxford UP, p. 464, ISBN 0-19-636033-1, 1955, https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up 
ابن إسحاق; ابن هشام, سيرة ابن هشام ت السقا, vol. 2, al-Maktabah al-Shamilah, pp. 240-241, https://app.turath.io/book/23833 

References